galatians 3 by cornelio lapide

8/13/2019 GALATIANS 3 by Cornelio Lapide

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CHAPTER III.1 He asketh what moved them to leave the faith, and hangupon the law ! The" that #elieve a$e %ustified , & and #lessed with A#$aham . 1' And this he sheweth #" man" $easons.

()((*I+H alatians, who hath #ewitched "ou, that "e shouldnot o#e" the t$uth, #efo$e whose e"es -esus Ch$ist hath #eenevidentl" set fo$th, c$ucified among "ou This onl" would I lea$n of "ou, Received "e the +pi$it #" thewo$ks of the law, o$ #" the hea$ing of faith/ A$e "e so foolish having #egun in the +pi$it, a$e "e nowmade pe$fect #" the flesh0 Have "e suffe$ed so man" things in vain if it #e "et in vain.

He the$efo$e that ministe$eth to "ou the +pi$it, and wo$kethmi$acles among "ou, doeth he it #" the wo$ks of the law, o$#" the hea$ing of faith! Even as A#$aham #elieved od, and it was accounted to himfo$ $ighteousness.2 3now "e the$efo$e that the" which a$e of faith, the same a$ethe child$en of, A#$aham.4 And the sc$iptu$e, fo$eseeing that od would %ustif" theheathen th$ough faith, p$eached #efo$e the gospel untoA#$aham, sa"ing, In thee shall all nations #e #lessed.& +o then the" which #e of faith a$e #lessed with faithfulA#$aham.

1' )o$ as man" as a$e of the wo$ks of the law a$e unde$ thecu$se5 fo$ it is w$itten, Cu$sed is eve$" one that continuethnot in all things which a$e w$itten in the #ook of the law to dothem.11 6ut that no man is %ustified #" the law in the sight of od,it is evident5 fo$, The %ust shall live #" faith.1 And the law is not of faith5 #ut, The man that doeth themshall live in them.1/ Ch$ist hath $edeemed us f$om the cu$se of the law, #eingmade a cu$se fo$ us5 fo$ it is w$itten, Cu$sed is eve$" one thathangeth on a t$ee510 That the #lessing of A#$aham might come on the entilesth$ough -esus Ch$ist 7 that we might $eceive the p$omise of the+pi$it th$ough faith.1 6$eth$en, I speak afte$ the manne$ of men7 Though it #e#ut a man8s covenant, "et if it #e confi$med, no mandisannulleth, o$ addeth the$eto.1! 9ow to A#$aham and his seed we$e the p$omises made. Hesaith not, And to seeds, as of man"7 #ut as of one, And to th"seed, which is Ch$ist.12 And this I sa", that the covenant, that was confi$med#efo$e of od in Ch$ist, the law, which was fou$ hund$ed andthi$t" "ea$s afte$, cannot disannul, that it should make thep$omise of none effect.14 )o$ if the inhe$itance #e of the law, it is no mo$e of p$omise5 #ut od gave it to A#$aham #" p$omise.1& :he$efo$e then se$veth the law It was added #ecause of

?oua" Rheims Ve$sion

The +pi$it, and the #lessing p$omised to A#$aham comethnot #" the law, #ut #" faith.

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+E9+E*E++ alatians, who hath #ewitched "ou that "oushould not o#e" the t$uth5 #efo$e whose e"es -esus Ch$isthath #een set fo$th, c$ucified among "ou. This onl" would I lea$n of "ou5 ?id "ou $eceive the +pi$it#" the wo$ks of the law o$ #" the hea$ing of faith/. A$e "ou so foolish that, whe$eas "ou #egan in the +pi$it,"ou would now #e made pe$fect #" the flesh

0. Have "ou suffe$ed so g$eat things in vain If it #e "et invain.. He the$efo$e who giveth to "ou the +pi$it and wo$kethmi$acles among "ou5 doth he do it #" the wo$ks of the lawo$ #" the hea$ing of the faith!. As it is w$itten5 A#$aham #elieved od5 and it was$eputed to him unto %ustice.2. 3now "e, the$efo$e, that the" who a$e of faith, the samea$e the child$en of A#$aham.4. And the sc$iptu$e, fo$eseeing that od %ustifieth theentiles #" faith, told unto A#$aham #efo$e5 In thee shall allnations #e #lessed.

&. The$efo$e, the" that a$e of faith shall #e #lessed withfaithful A#$aham.1'. )o$ as man" as a$e of the wo$ks of the law a$e unde$ acu$se. )o$ it is w$itten5 Cu$sed is eve$" one that a#ideth, notin all things which a$e w$itten in the #ook of the law to dothem.11. 6ut that in the law no man is %ustified with od, it ismanifest5 #ecause the %ust man liveth #" faith.1 . 6ut the law is not of faith5 #ut he that doth those thingsshall live in them.1/. Ch$ist hath $edeemed us f$om the cu$se of the law,#eing made a cu$se fo$ us @fo$ it is w$itten5 Cu$sed is eve$"one that hangeth on a t$ee .10. That the #lessing of A#$aham might come on theentiles th$ough Ch$ist -esus5 that we ma" $eceive thep$omise of the +pi$it #" faith.1 . 6$eth$en @I speak afte$ the manne$ of man , "et a manBstestament, if it #e confi$med, no man despiseth no$ addethto it.1!. To A#$aham we$e the p$omises made and to his seed.He saith not5 And to his seeds as of man". 6ut as of one5 Andto th" seed, which is Ch$ist.12. 9ow this I sa"5 that the testament which was confi$med#" od, the law which was made afte$ fou$ hund$ed andthi$t" "ea$s doth not disannul, to make the p$omise of noeffect.14. )o$ if the inhe$itance #e of the law, it is no mo$e of

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t$ansg$essions till the seed should come to whom the p$omisewas made7 and it was o$dained #" angels in the hand of amediato$.' 9ow a mediato$ is not a mediato$ of one, #ut od is one.1 Is the law then against the p$omises of od od fo$#id5fo$ if the$e had #een a law given which could have given life,ve$il" $ighteousness should have #een #" the law. 6ut the sc$iptu$e hath concluded all unde$ sin, that the

p$omise #" faith of -esus Ch$ist might #e given to them that#elieve./ 6ut #efo$e faith came, we we$e kept unde$ the law, shut upunto the faith which should afte$wa$ds #e $evealed.0 :he$efo$e the law was ou$ schoolmaste$ to #$ing us untoCh$ist, that we might #e %ustified #" faith. 6ut afte$ that faith is come, we a$e no longe$ unde$ a

schoolmaste$.! )o$ "e a$e all the child$en of od #" faith in Ch$ist -esus.2 )o$ as man" of "ou as have #een #apti ed into Ch$ist have

put on Ch$ist.4 The$e is neithe$ -ew no$ $eek, the$e is neithe$ #ond no$f$ee, the$e is neithe$ male no$ female5 fo$ "e a$e all one inCh$ist -esus.& And if "e #e Ch$ist8s, then a$e "e A#$aham8s seed, andhei$s acco$ding to the p$omise.

p$omise. 6ut od gave it to A#$aham #" p$omise.1&. :h" then was the law It was set #ecause of t$ansg$essions, until the seed should come to whom hemade the p$omise, #eing o$dained #" angels in the hand of amediato$.'. 9ow a mediato$ is not of one5 #ut od is one.1. :as the law then against the p$omises of od5 odfo$#idD )o$ if the$e had #een a law given which could givelife, ve$il" %ustice should have #een #" the law.. 6ut the sc$iptu$e hath concluded all unde$ sin, that the

p$omise, #" the faith of -esus Ch$ist, might #e given to themthat #elieve./. 6ut #efo$e the faith came, we we$e kept unde$ the lawshut up, unto that faith which was to #e $evealed.0. :he$efo$e the law was ou$ pedagogue in Ch$ist5 that wemight #e %ustified #" faith.. 6ut afte$ the faith is come, we a$e no longe$ unde$ a

pedagogue.!. )o$ "ou a$e all the child$en of od, #" faith in Ch$ist-esus.2. )o$ as man" of "ou as have #een #apti ed in Ch$ist haveput on Ch$ist.4. The$e is neithe$ -ew no$ $eek5 the$e is neithe$ #ond no$f$ee5 the$e is neithe$ male no$ female. )o$ "ou a$e all one inCh$ist -esus.&. And if "ou #e Ch$istBs, then a$e "ou the seed of A#$aham, hei$s acco$ding to the p$omise.

+ 9(P+I+ () THE CHAPTER

+. Paul p$oceeds to p$ove #" five $easons that we a$e %ustified not #" the law, o$ the wo$ks of the law, #ut #"Ch$ist.i. The fi$st p$oof is d$awn @ve$. f$om eFpe$ience. The alatians had $eceived the Hol" +pi$it and His gifts,not in ci$cumcision, #ut in #aptism.ii. The second @ve$. ! f$om the eFample of A#$aham, who was %ustified #ecause he #elieved od, i.e ., #"faith.iii. The thi$d $elies on the fact @ve$. 1' that these unde$ the law a$e unde$ the cu$se th$eatened to all whot$ansg$ess it. 6ut Ch$ist, #eing made a cu$se fo$ us, has set us f$ee f$om the cu$se of the law.iv. The fou$th is d$awn @ve$. 11 f$om Ha#akkuk ii. 05 GThe %ust liveth #" faith.v. The fifth insists @ve$. 1! that it was to A#$aham and his seed that the #lessing of $ighteousness was

p$omised. The$efo$e, it is #" the p$omise, app$ehended #" faith, that we a$e %ustified, and not #" the law. )o$the law, as is said in ve$. 0, was given onl" as a school miste$ to lead us to Ch$ist, that #" Him we might #e %ustified, that we might put on Him and #ecome all one with Him.Ve$. 1 .J( foolish alatians . GEach p$ovince , sa"s +. -e$ome, G has its cha$acte$istic. Epimenidesnotes that the C$etans a$e lia$s. The *atin histo$ian cha$ges the Koo$s with f$ivolit", Ke?almatians with fe$ocit". All the poets condemn the cowa$dice of the Ph$"gians. Cice$o @L p$o)lacco 8 asse$ts that the $eeks a$e f$ivolous #" natu$e and empt" #" education. In the same wa" the Apostle, it seems to me, cha$ges the alatians with thei$ $acial defect in desc$i#ing them asuntea$a#le, stu##o$n, and slow to wisdom . +. -e$ome again sa"s that Hila$", an impa$tialwitness, calls the auls int$acta#le7 and again he insists that the stupidit" of the alatians isevident f$om thei$ inclination to all so$ts of foolish he$esies. G :hoeve$ has seen, as I have done, Anc"$a, the met$opolis of alatia, will #ea$ out m" statement that it is to$n with schisms. To sa"



nothing of the Cataph$"gians, the 'phites, the 6o$#o$ites, and the KanichMans, whoeve$ in thewhole Roman wo$ld #esides knows mo$e than the names of the Passalo$inctM, the Ascod$o#i, the A$toti$M, and othe$ monst$ous sects The t$aces of ancient foll" $emain to this da" @in Ep. alat .,P$eface, li#. ii. .(#se$ve that this $ep$oach of the Apostle8s sp$ings, not f$om indignation, #ut f$om cha$it"7 it is a

mate$ial and not a fo$mal $e#uke. Cf. $ego$", Past. iii. 4.Pa$ents who use a thong to punish thei$ sons ma" still mo$e use thei$ tongue, and #u$n out thei$vices #" sha$p wo$ds. Ch$ist called the sc$i#es h"poc$ites @+. Katt. FFii. 14 , and +. Paul calledEl"mas a child of the devil @Acts Fiii. 1' . The keenness, howeve$, of the $e#uke is toned downhe$e #" the following wo$dsJG :ho hath #ewitched "ou J which att$i#ute thei$ foll" to theinfluence of the -ews.:ho hath #ewitched "ou The $eek wo$d he$e signifies @1. to, env". G:hat -ew has envied "ou"ou$ ospel li#e$t" @Theoph"lact and Anselm . It denotes @ . to fascinate, cha$m, #ind thee"es, so as to make them to see what is not, o$ not to see what is. This second sense #ette$ suits

the conteFtJ #efo$e whose e"es Ch$ist hath #een evidentl" set fo$th. It was th$ough the fiFedlook of the pe$son casting the spell that the cha$m was commonl" made to wo$k. Vi$gil $efe$s tothis in the line, G +ome e"e is casting its spell on m" tende$ lam#s . +. Paul8s Nuestion then means5G:hat evil e"e has seduced "ou, ' alatians, "et "oung in the faith, to the delusion of -udaismGThe evil e"e , sa"s -e$ome, G is peculia$l" hu$tful to infants, and those of tende$ "ea$s, and whocannot "et $un alone .Evidentl" set fo$th. The Vulgate is p$Msc$iptus , which is $ende$ed #" Anselm, disinhe$ited7 #"Am#$ose, spoiled, in the sense5 ou have dep$ived Ch$ist of His lawful inhe$itance, the Chu$ch.+. Augustine, acco$ding to E$asmus, unde$stands the wo$d to allude to legal p$esc$iption, #"

which, afte$ a ce$tain time @th$ee "ea$s in the case of mova#les, ten "ea$s in the case of immova#les , possession gave a title to owne$ship. Ch$ist, #" the p$esc$iption of the (ld *aw,which fo$ so man" hund$eds of "ea$s en%o"ed the name of the )$ee *aw, was shut out f$om Hispossession, the Chu$ch. 6ut E$asmus has mis$ead +. Augustine, as is evident f$om the #est K++.The latte$ $eads p$osc$iptus , and comments on it thus5 G The -ews took awa" His inhe$itance, and d$ove Him out , which is an act of p$osc$iption, not of p$esc$iption.+. -e$ome inte$p$ets p$Msc$iptus to mean that the death of Ch$ist was p$edicted #" thep$ophets and in the sac$aments of the (ld *aw.6ut the$e is a thi$d and #ette$ meaning. Ch$ist was put #" w$iting, o$ #" a pictu$e, #efo$e "ou$

ve$" e"es, c$ucified. The alatians had not #een spectato$s of the actual C$ucifiFion, #ut Ch$isthad #" p$eaching and faith #een $ep$esented to them as c$ucified. This inte$p$etation makes itnecessa$" to suppl" as though #efo$e c$ucified.The sense, then, is5 Though c$ucified at -e$usalem in fact, "et Ch$ist has #een $ep$esented asthough c$ucified #efo$e "ou, ' alatians, #" m" p$eaching and "ou$ faith. 6" the e"es of faith "ouhave seen Ch$ist hanging on the C$oss mo$e clea$l" than did the -ews who stood at its foot. :ho,then, has cast a spell upon those e"es which have so clea$l" seen Ch$ist c$ucifiedIt is possi#le, howeve$, that the wo$ds a$e to #e taken lite$all". In "ou$ own age, in the p$esencepe$haps of some of "ou, and in a count$" not fa$ $emoved, Ch$ist was ma$ked out #" the

inst$uments of His Passion, and depicted as "ou$ +aviou$. :hile the colou$s then a$e so f$esh onthe canvas, how can "ou #e so #ewitched as to fo$get so g$eat and so $ecent a #enefitIn this sense Ch$ist Himself c$ucified is, as it we$e, a pictu$e o$ a #ook in which He is desc$i#ed in



#lood $ed lette$s. ?o "ou wish to know who Ch$ist is and what He is like (pen this #ook, look atthe C$oss, see the title, -esus of 9a a$ethJ i.e ., Consec$ato$, who has consec$ated us toodJ3ing of the -ews. ou will find it w$itten. G Ch$ist was made sin fo$ us, that we might #emade the $ighteousness of od in Him . He alone #o$e and eFpiated ou$ sin, fo$ what is sin #utCh$isticide o$ ?eicide ou will $ead too in this #ook, in the wounds and #lood of Ch$ist, that it

was love of "ou which fo$med and colou$ed Him so. In His whole #od" "ou will see love w$itten,na", eng$aved. This #ook, in sho$t, will show to one who $eads and looks well all the wisdom of Ch$ist, and the ve$" depths of Ch$istian philosoph".Ve$. . JReceived "e the +pi$it #" the wo$ks of the law, o$ #" the heating of faith The +pi$it he$e is the Hol" +pi$it, with His visi#le gifts of tongues and p$ophec", which He used to give in#aptism, as outwa$d tokens of the invisi#le g$aces He the$e infused. +. Paul asks the alatianswhethe$ it is not clea$ that the" $eceived the +pi$it and His gifts, not f$om ci$cumcision, #ut in#aptism.The heating of faith. Hea$ing can #e taken he$e eithe$ activel", in $efe$ence to the p$eaching

the" hea$d, o$ passivel", in $efe$ence to thei$ hea$kening to and o#e"ing the faith p$eached. Cf.Isaiah Iiii. 1.Ve$. /. JHaving #egun in the +pi$it. :ith the spi$itual doct$ine of Ch$ist, and the spi$itual gifts$eceived f$om Him, ena#ling "ou to live the spi$itual life. A$e "e now made pe$fect #" the flesh The flesh is put fo$ ci$cumcision and othe$ ca$nalce$emonies of the law. The inte$p$etation which sees he$e a $efe$ence to the ca$nal lusts of theflesh is disp$oved #" the conteFt. Kade pe$fect is in the Vulgate consumemini.+. 6e$na$d @+e$m. // in Cant . applies this teFt to those who eFhaust thei$ st$ength #"un$est$ained devotion, th$ough eFcessive p$a"e$s and penances. Afte$wa$ds, he sa"s, the"

#ecome la ", and a$e consumed #" the flesh, while seeking fo$ health, and so #ecome sensualand ca$nal. Cf. notes to 1 Co$. iii. .Theoph"lact o#se$ves that +. Paul uses the passive, not the activeJGA$e "ou made pe$fect not,G?o "ou make pe$fect i.e ., he hints that the" we$e like #$ute #easts, in suffe$ing themselves to#e ci$cumcised #" othe$s. He also notes that he does not sa" me$el" OPQPSTUVP, #ut PXOSYPZPSTUVP5Afte$ #eing pe$fected in Ch$ist, will "ou seek a pe$fection #e"ond in the (ld *aw ?o "ou want toadd a fifth wheel to the coachVe$. 0. JHave "e suffe$ed so man" things in vain :h" should un#elieve$s pe$secute "ou in vain,i.e ., without cause, if "ou a$e $etu$ning to Koses

If it #e "et in vain. :hich it will #e, unless "ou $etu$n to "ou$ fo$me$ mind, and stand fi$m in thefaith of Ch$ist.Ve$. .J He the$efo$e that ministe$eth. I.e ., od o$ Ch$ist, who infuses His g$ace, and wo$ks in "ou#" His ?ivine powe$. Cf. i. Co$. Fii. !.Ve$. !. JEven as A#$aham #elieved od. This int$oduces the second a$gument, to p$ove that wea$e %ustified, not #" the wo$ks of the law, #ut #" faith7 not #" Koses, #ut #" Ch$ist. A#$aham$eceived the +pi$it when unci$cumcised and #efo$e the law, and was %ustified #" faith in Ch$ist,not #" the law, which at that time was not in eFistence. +o, a$gues +. Paul, a$e "ou %ustified #"faith.

And it was accounted to him fo$ $ighteousness. 6" his faith he was %ustified. Cf. notes to Rom. iv./.Ve$. 2.J The" which a$e of faith. A $Mcism fo$ the" who a$e faithful, who imitate A#$aham8s



faith.The same a$e the child$en of A#$aham. 9ot #" #lood, #ut #" imitation7 to them, the$efo$e,#elongs the #lessing p$onounced on A#$aham.Ve$. 4. JP$eached #efo$e the gospel unto A#$aham. ave him this most %o"ful news of the#lessing to #e confe$$ed #" Ch$ist on His descendants, i.e ., on the faithful. In othe$ wo$ds, the

ospel a#out Ch$ist and His $ighteousness is not new, #ut is as old as the da"s of A#$aham.In thee shall all nations #e #lessed. Ca%etan o#se$ves, in his notes o$ enesis Fii., that when odcalled A#$aham f$om his home in Chaldea, and f$om his kind$ed, to go to a land to #e shown him,He p$omised him a sevenfold #lessing. +even is the num#e$ of completeness. @1. He p$omisedhim that he should #e the head o$ fathe$ of a g$eat nation, in the wo$ds, G I will make of thee ag$eat nation 7 @ . a#undant $iches, in the wo$ds, G I will #less thee 7 @/. fame and wide $enown,in the wo$ds, G And make th" name g$eat 7 @0. the sum of all #lessings and honou$s, in the wo$ds,GThou shalt #e a #lessing . The eFact fo$ce of the He#$ew he$e is that thou shalt #e so filled with#lessings as to seem to #e a #lessing itself, so that when men ma" wish to #less an" one, the"

shall put "ou fo$wa$d as an eFample, sa"ing, GKa" od #less thee as He #lessed A#$aham. In asimila$ wa" the Romans saluted thei$ CMsa$5 GKa" "ou #e mo$e fo$tunate than Augustus, mo$evi$tuous than T$a%an. @ . GThe *o$d p$omised His #lessing, not to A#$aham onl", #ut to hisf$iends, in the wo$ds, G I will #less them that #less thee . @!. He p$omised that He would avengehim on his adve$sa$ies, in the wo$ds, G I will cu$se him that cu$seth thee . @2. The p$eceding siFa$e tempo$al onl", #ut the seventh and the chief is spi$itual and ete$nal, G In thee shall all familiesof the ea$th #e #lessed .1. (#se$ve that in thee, i.e ., in th" seed, as is eFplained in en. FFii. 12, is to he unde$stood as inCh$ist , who was #o$n of A#$aham, acco$ding to the Apostle8s inte$p$etation in al. iii. 1!. Th$ough

th" seed, Ch$ist, and th$ough faith in Him, all nations shall #e #lessed, i.e ., #e %ustified and madesons and f$iends of od, and conseNuentl" hei$s of od8s kingdom, and entitled to hea$ the#lissful wo$ds, G Come, "e #lessed of K" )athe$, $eceive the kingdom p$epa$ed fo$ "ou f$om the foundation of the wo$ld . A#$aham8s #lessing, the$efo$e, was that he should #e the fathe$ of the %ustified.. 6ut in thee can #e also $ende$ed like thee. As thou a$t %ustified #" faith, so #" faith shall allnations #e %ustified, and not #" the wo$ks of the law. +o sa" Ch$"sostom, Augustine, Theoph"lact,[cumenius, and +. Thomas.9otice, too, that with od to speak is as efficacious as to do, fo$, G e spake the wo$d and the"

we$e made .+imila$l", to p$onounce a #lessing with Him is the same as to confe$ a #lessing @ #enedice$e \#eneface$e . The g$eate$ the #lessing p$omised, the g$eate$ the #lessing given. 6ut the g$eatestgood we can $eceive is that g$ace #" which we #ecome sha$e$s of the ?ivine natu$e, and thewo$d #lessing , the$efo$e, denotes this g$eat gift.Hence the )athe$s $ightl" inte$p$et, the" shall #e #lessed, as the" shall #e %ustified 5 the" shall$eceive the #lessing of %ustification, than which no g$eate$ gift can #e given to man #" od.)$om this is evident the e$$o$ of Paginus, in $ende$ing the ph$ase #efo$e us, In thee shall all nations #less themselves. The He#$ew voice of the ve$# is the 9iphal, which is pu$el" passive, not

$efleFive7 mo$eove$, +. Paul8s use of the passage is against him.Ve$. &.J+o then the" which #e of faith a$e #lessed with faithful A#$aham. This is the conclusionf$om the p$emisses of the th$ee p$eceding ve$ses. od p$omised to A#$aham that in him, i.e ., in



his seed, i.e ., in Ch$ist, all nations should #e #lessed, i.e ., %ustified. 6ut the p$omise of odcannot fail7 the$efo$e the conseNuence contained in this ve$se follows.If the second sense of in thee , given a#ove, is p$efe$$ed, the a$gument is the same. In thee, i.e .,like thee , all nations shall #e #lessed. 6ut thou, ' A#$aham, wast %ustified #" faith7 the$efo$e, theentiles too shall #e %ustified in the same wa". And f$om this it follows that the" who a$e of faith

shall #e #lessed, i.e ., %ustified with faithful A#$aham. This last ph$ase $athe$ favou$s the second$ende$ing of in thee , and hints that the entiles shall #e %ustified #" faith like faithful A#$aham.(#se$ve again the $Mcism, the" who a$e of faiih , i.e ., who a$e faithful. +imila$l", he speaks of those who a$e of the ci$cumcision, i.e ., the -ews, followe$s of the law. Elsewhe$e he calls themthose who a$e of the wo$ks of the law , i.e ., those who $el" on it and hope fo$ %ustification f$om it.Ve$. 1'.J )o$ as man" as a$e of the wo$ks of the law a$e unde$ a cu$se. He inNui$ed in ve$se whethe$ $ighteousness comes f$om the law o$ f$om faith. He $eplied, G)$om faith, and thenp$oved his answe$ #" the eFample of A#$aham. He now p$oceeds to a thi$d p$oof, #" dest$o"ingthe alte$native, vi ., that it is not of the law. +o fa$ f$om the law #estowing a #lessing, those who

a$e unde$ it a$e unde$ a cu$seJeFposed to ete$nal damnation. This he a$gues thus5 :hoeve$does not keep the whole law is cu$sed #" the law. 6ut no one keeps the whole law without theg$ace of Ch$ist, as I suppose "ou know f$om "ou$ own eFpe$ience7 fo$ "ou know that the lawteaches, th$eatens, and punishes onl", #ut does not confe$ g$ace7 the$efo$e, without faith no oneis f$ee f$om the cu$se of the law p$onounced #" it against those who t$ansg$ess it. The law cu$ses,faith alone #lesses.If an" one wishes the a$gument put mo$e in s"llogistic fo$m, it ma" #e th$own into the mood#a$#a$a thus. :hoeve$ #$eaks an" law is cu$sed #" it. 6ut all who a$e unde$ the law, and a$eshut off f$om the g$ace of Ch$ist, #$eak the law7 the$efo$e, all who a$e unde$ the law a$e cu$sed

#" it. The ma%o$ is p$oved #" ?eut. FFvii. !7 the mino$ is supposed to #e known #" eFpe$ience,and hence the conclusion follows. (f cou$se the mino$ must #e g$anted, else the -udaise$s mightsa" to the alatians5 :e a$e as much unde$ a #lessing as a cu$se, fo$ if the law cu$ses those who#$eak it, it also #lesses those who keep it, as is said in ?eut. FFviii. .)o$ it is w$itten, Cu$sed is eve$" one that continueth not in all things which a$e w$itten in the #ook of the law to do them. Though ANuila, +"mmachus, Theodotion, the *]]., $ende$ the wo$d wet$anslate continueth somewhat diffe$entl", "et the sense is the same th$oughout. :hoeve$ doesnot #" his deeds esta#lish, st$engthen, settle the law, is accu$sed #" it. This is the ma%o$ of thes"llogism %ust stated.

1. (#se$ve that he passes ove$ the mino$, #ecause it was admitted. Calvin, howeve$, makes it to#e this5 6ut no one can fulfil the law7 the$efo$e, the law imposes what is impossi#le, andconseNuentl" all a$e unde$ its cu$se. 6ut this is an impious p$oposition. If modified thus5 9o onekeeps the law without the faith of Ch$ist, the$efo$e all without that faith a$e unde$ the cu$se of the law, then it #ecomes o$thodoF. od does not command impossi#ilities. Although #" natu$alst$ength a man cannot keep the whole law, "et he can #" supe$natu$al, and this latte$ od givesto all that ask Him, whethe$ -ews o$ entiles.. (#se$ve, in the second place, that not all we$e accu$sed who #$oke an" law. )o$ some laws,though of ?ivine o$igin, o#liged unde$ venial sin onl", #ecause of the natu$e of thei$ su#%ect

matte$, as, e.g ., the law fo$#idding the mothe$ to #e taken in the nest with he$ "oung @?eut. FFii.!. , and the law fo$#idding a vine"a$d to #e sown with dive$s seeds @ve$. & , and the lawfo$#idding a ga$ment to #e woven of flaF and wool @ve$. 11 . It is evident, the$efo$e, that ?eut.



FFvii., Nuoted #" +. Paul, $efe$s to the ?ecalogue, which contains commandments of g$eatimpo$tance. It is #ecause the" o#lige unde$ mo$tal sin that he is cu$sed who #$eaks one of them.A $efe$ence to ?eut. FFvii. will show this to #e the case. The Apostle assumes that no one cankeep the whole ?ecalogue without the g$ace of Ch$ist, and he thence concludes that all who a$eunde$ the law a$e cu$sed #" it.

Ve$. 11 .J6ut that no man is %ustified. This is a fou$th p$oof. +. Paul would fain convince thealatians #" an accumulation of p$oofs. Afte$ that #ased on the eFample of A#$aham, and thaton the condition of those unde$ the law, he p$oceeds to anothe$ d$awn f$om Ha#ukkuk ii. 0, ateFt al$ead" eFplained in the notes on Rom. i. 12.Ve$. 1 .JAnd the law is not of faith. The law neithe$ teaches no$ gives the g$ace #" which wefulfil the law and live $ighteousl". 6ut , as is said in E ek. FF. 11, the man that doeth what the lawcommands shall live , i.e ., shall not #e punished with the death th$eatened #" the law fo$t$ansg$esso$s, #ut he shall en%o" life and an a#undance of tempo$al goods, as the law p$omises tothose who keep it. The same was said in Rom. F. , which $eminds us of the close $elationship

#etween that Epistle and this, the latte$ #eing a compendium of the fo$me$.(#se$ve the antithesis #etween Gfaith and Glaw. (f the fo$me$, it is said that the %ust, #ecausehe is %ust, shall live #" it, i.e .,shall en%o" a life of g$ace and glo$", which is the pe$fect and #lissfullife. 6ut as to the latte$, it is not said a#solutel" that he who keeps the law shall live #" it, #utonl" in it, i.e ., he shall live the life, and en%o" the goods p$omised #" the law, vi ., a#undance of co$n, wine, and oil.Ve$. 1/. JCh$ist was made a cu$se fo$ us. Ch$ist, though #lessed in Himself, was made a cu$se, sofa$ as He took on Him the pe$son of sinne$s, to eFpiate the cu$se due #ecause of thei$ sins. -ust asif a man make himself $esponsi#le fo$ anothe$8s de#t, he #ecomes and is called a de#to$, so

Ch$ist was made a cu$se fo$ us. The te$m, howeve$, cannot #e p$ope$l" applied to Him, fo$though a de#t ma" #e t$ansfe$$ed, sin cannot. It is onl" applied to Him imp$ope$l" , in the sensethat He took upon Him the punishment of sin. In Co$. v. 1, Ch$ist is said to have #een made sinfo$ us, i.e ., a victim fo$ sin, acco$ding to the -ewish $ite #" which, th$ough the imposition of hands, the whole #od" of sin was t$ansfe$$ed to the victim. +o he$e He is called a cu$se, #ecauseod t$ansfe$$ed to Him the cu$ses due to the whole human $ace, so that He #o$e fo$ us the

shameful C$oss, to show the hideousness of sin as well as to give an eFample of eve$" vi$tue. Hehung on the C$oss, sa"s +. Augustine, G in o$de$ that Ch$istian f$eedom, unlike -ewish slave$",might fea$ not onl" no death, #ut no kind of death @cont$a Adimant. c. 1 . +o too Te$tullian5

GThe *o$d Himself was cu$sed in the law, and "et He alone was #lessed. The$efo$e let us, Hisse$vants, follow ou$ *o$d, and patientl" endu$e cu$sing, that we ma" #e #lessed. @de Patienci_, c.4 .)o$ it is w$itten, Cu$sed is eve$" one that hangeth on a t$ee. This is f$om ?eut. FFi. /. ANuila andTheodotion $ende$ the clause, The cu$se of od is hanged 7 +"mmachus, He was hanged fo$ #lasphem" against od7 E#ion, the half -ewish, half Ch$istian he$esia$ch, as -e$ome calls him,$ende$ed it, He who hangs is an out$age on od7 anothe$, The insult against od is hanged.-e$ome adds that his He#$ew teache$ @6a$hanina told him that the He#$ew might #e t$anslated,od was ignominiousl" hanged. Hence +. -e$ome infe$s, that as +. Paul does not mention the

name of od, that name was not in the o$iginal, #ut afte$wa$ds inse$ted #" some -ew, in de$isionof the Ch$istians. 6ut this is imp$o#a#le, fo$ all the He#$ew, *atin, and $eek teFts, as well as the*]]. ve$sion, have the name of od in this teFt of ?eute$onom". It was, the$efo$e, out of eal fo$



od that Paul omitted His name, and #ecause of the -ews and the alatians, al$ead"half disposed to fo$sake Ch$ist. He fea$ed lest he might alienate them still fu$the$ if he said thatCh$ist had #een cu$sed #" od.1. )$om this and othe$ passages, such as 9um. FFv. 0, -osh. viii. &, +am. FFi. &, it appea$s thatthe -ews, cont$a$" to the opinion eFp$essed #" some, punished c$iminals with c$ucifiFion, as well

as stoning o$ #u$ning.. The" adopted c$ucifiFion fo$ the most heinous c$imes, such as #lasphem", idolat$", opp$ession,and acco$dingl" the" c$ucified Ch$ist fo$ aiming at a kingship ove$ -udMa. Hence c$iminals sopunished we$e held in g$eate$ eFec$ation than othe$s, accu$sed #" od and man. It was notamong the Romans alone that the punishment of c$ucifiFion was $ega$ded as infamous a#ove allothe$s./. Although Tostatus eFtends #" analog" the p$ovisions of ?eut. FFi. / to othe$ modes of punishment #esides c$ucifiFion, "et the$e is little wa$$ant fo$ doing so. The law imposes thispenalt" p$ecisel" on hanged c$iminals alone, on the g$ound that the" we$e speciall" eFec$a#le.

It ma" #e asked wh" od commanded the #odies of such c$iminals to #e #u$ied #efo$e theevening. The answe$ is to #e found in -osh. viii. 4, and the comments of And$eas Kasius on it. G It is, he sa"s, G #ecause such a co$ps is $ega$ded as contaminating the ea$th7 fo$ as long as human#odies a$e left neglected and un#u$ied, like the #odies of #$ute #easts, men who dwell on theea$th a$e apt to conceive an impious and pe$nicious opinion of the soul8s mo$talit" . ThiseFplanation is mo$e ingenious than t$ue. It p$oves too much, and applies to all c$iminals, howeve$killed7 #ut the law $ega$ds those onl" who we$e hanged on a t$ee. The opinion, the$efo$e, of Ca%etan and othe$s is p$efe$a#le, vi ., that od wishes to #lot out the $emem#$ance of such menenti$el" f$om the ea$th, as a dete$$ent to othe$s. +o too poisoning, a$son, f$aud, and sodom"

we$e punished with death #" fi$e, the fi$e annihilating the #odies of those guilt" of suchat$ocities.:e should note the +c$iptu$e ph$aseolog" he$e. The ea$th is said to #e polluted #" c$imes, tog$oan, to c$" aloud, to #e ang$", to call fo$ vengeance, na", to cast out its inha#ite$s, as, e.g ., in*ev. Fviii. 4. The figu$e is a p$osopop`ia, #" which life and feeling a$e att$i#uted to inanimatethings, so that the ea$th and the elements, as i$$ational c$eatu$es se$ving thei$ C$eato$ and

%ealous fo$ His honou$, detest what He detests. The" do this #" a so$t of natu$al instinct, whichkeeps them t$ue to thei$ place and the unive$sal good, and eage$ to fulfil the will of od. Thisnatu$al instinct makes them do what the" would do in o#edience to $eason if the" we$e $ational

c$eatu$es.It was in acco$dance with this law of ?eute$onom" that Ch$ist, as a suspended malefacto$, wastaken f$om the C$oss and #u$ied, #efo$e the evening of the da" on which He suffe$ed, the neFtda" #eing a +a##ath, although st$ictl" speaking He was eFempted f$om this law #" His innocence.Hence the He#$ew of +. -e$ome, #efo$e Nuoted, held that the law could #e p$opheticall"$ende$ed5 GHis #od" , i.e ., Ch$ist8s, Gshall not $emain on the t$ee #ecause od was ignominiousl" hanged . The -ews, howeve$, did not $el" on this law fo$ thei$ action in taking him down f$om theC$oss, #ut on the dishonou$ that would othe$wise #e done to the g$eat +a##ath that was close athand, as is clea$ f$om +. -ohn FiF. /1.

This law of ?eute$onom" was a %udicial law, and, the$efo$e, a#$ogated with the whole %udicialand ce$emonial law, #" the death of Ch$ist. ConseNuentl" c$ucified c$iminals a$e not now$eckoned as cu$sed a#ove othe$s, no$ a$e the" #u$ied on the same da", #ut a$e sometimes



allowed to hang fo$ da"s and weeks fo$ a te$$o$ to othe$ evil doe$s.+. -e$ome $ema$ks on this passage. G The *o$d8s shame is ou$ glo$". He died that we might live. edescended into hell that we ascend to heaven. He was made foolishness that we might #ecomewise. He emptied Himself of His fulness, and put off the fo$m of od, and put on the fo$m of ase$vant, that the fulness of the od head might dwell in us, and that we might #e changed f$om

slaves into maste$s. He hung on the C$oss, that the t$ee of shame might dest$o" the sin which wehad committed th$ough the t$ee of knowledge. His C$oss made the #itte$ wate$s sweet, and madethe lost aFe swim in -o$dan. )inall", He was made a cu$seJmade, not #o$nJthat the #lessingswhich had #een p$omised to A#$aham, with Him as autho$ and he$ald, might #e t$ansfe$$ed tothe entiles, and the p$omise of His spi$it might #" faith #e fuelled in us . +ee too the notes of Ch$"sostom and Anselm.Ve$. 10.J That the #lessing of A#$aham might come on the entiles. This evidentl" is a co$olla$"f$om the p$eceding ve$se. Ch$ist $edeemed us f$om the cu$se of the law, #eing made a cu$se fo$ us , in o$de$ that the #lessing of A#$aham might #e ou$s in place of the cu$se.

The p$omise of the +pi$it. To the child$en of A#$aham, i.e ., to those who #elieve on Ch$ist, thedescendant of A#$aham, was p$omised the Hol" +pi$it to %ustif" and sanctif" us. )o$ when odsaid to A#$aham, G In thee , it was to his seed, which is Ch$ist, that the #lessing was appointed.Cf. notes to ve$se 4 a#ove.Ve$. 1 .J I speak afte$ the manne$ of men. Cf. -o# FFFi. //, and Hos. vi. 2. +. Paul8s meaning isthat in dealing with spi$itual things he uses mate$ial illust$ations, as, e.g ., that of a testato$ andhis testament, to p$ove that we inhe$it A#$aham8s #lessing, not th$ough the law, #ut th$oughfaith in Ch$ist, acco$ding to the covenant made with A#$aham, and that, the$efo$e, the alatiansshould feel shame fo$ att$i#uting less to od than to the testaments and covenants of men. This

is his fifth p$oof, that we a$e %ustified #" faith and not #" the law.Though it #e #ut a man8s covenant. 9o one adds to o$ su#t$acts f$om a man8s testament whenonce it is dul" d$awn up.Ve$. 1!.J To A#$aham and his seed we$e the p$omises made. This$efe$s to en. FFii. 1!. )$omthis we conclude that #" his $eadiness to o#e" od in sac$ificing his son he me$ited that f$om hisown seed should Ch$ist #e #o$n as a #lessing to the entiles, and to fulfil the p$omises. TheApostle, the$efo$e, $ightl" la"s it down that these p$omises we$e made to A#$aham and his seed,i.e ., to Ch$ist, who should sp$ing f$om his loins7 although the wo$d of enesis speaks of thesep$omises #eing made to A#$aham in his seed onl", and not to his seed. et the ve$" fact that

the" we$e to #e fulfilled in his seed shows that the" we$e made $athe$ to his seed than toA#$aham. -ust as if a king should p$omise one of his no#les to eFalt his famil" in his son, #"making him a duke o$ a p$ince, and the$e#" makes a p$omise to the son $athe$ than to the fathe$,so did od to A#$aham. It was in Ch$ist, as the seed of A#$aham, that the p$omise, G In th" seed shall all the nations of the ea$th #e #lessed , has #een fulfilled, and %ustification assu$ed to allwho #elieve in Ch$ist.To th" seed which is Ch$ist. This ma" #e said to meet a possi#le o#%ection that seed is eNuivalentto poste$it" o$ descendants , and is the$efo$e a noun of multitude, and that +. Paul he$e deniesthis inte$p$etation. 6ut seed is sometimes used as a collective te$m, as fo$ eFample, in the

p$omise, G Th" seed shall #e as the sta$s of heaven , and sometimes as a pa$ticula$ te$m7 e.g ., inen. FFi. 1/5 G (f the son of the #ondwoman will I make a nation, #ecause he is th" seed . +. Paul,in inte$p$eting the wo$d he$e in the latte$ sense, might have appealed to the p$actice of the



Ra##inical eFposito$s, who all unde$stood it of Ch$ist. Ko$eove$, if it we$e to #e taken in thefo$me$ sense, the p$ophec" would have failed of fulfilment, fo$ all the nations of the ea$th havenot #een #lessed in A#$aham8s poste$it", if #" them we a$e to unde$stand the -ewish people7 onthe cont$a$", the -ews a$e fo$ a $ep$oach, and a cu$se among the entiles.Ve$. 12 .JThe covenant that was #efo$e of od in Ch$ist. If, as was said in ve$se 1 , no one

annuls the testament of a man, still less can the law, which came 0/' "ea$s afte$wa$ds, annul thep$omise of od confi$med to A#$aham in Ch$ist.9ote that the He#$ew #e$ith , the $eek diath k , and the *atin testamentum , have all the samemeaning of covenant, and that the diath k , of the *]]. is identical with sunth k ,acco$ding to-e$ome, Ch$"sostom, Theoph"lact, and [cumenius. 6udMus p$oves the same f$om ?emosthenesand A$istophanes. Cf. notes to 1 Co$. Fi. . 6ut +. Augustine unde$stands the te$m of a will.G6ecause , he sa"s, G the death of the testato$ has the effect of confi$ming his will, so theunchangea#leness of od has the effect of confi$ming His p$omise .An impo$tant Nuestion is he$e $aised as to the date f$om which these 0/' "ea$s should #e

$eckoned, fo$ the te$minus ad Nuem alone is clea$l" defined in this passage, vi ., the "ea$ whenthe law was given on Kount +inai. +. Paul8s computation seems in conflict with EFod. Fii. 0',which speaks of the so%ou$ning of the child$en of Is$ael in Eg"pt as lasting 0/' "ea$s, o$, in othe$wo$ds, which $ep$esents the time #etween the going down of -aco# into Eg"pt and the EFodus as0/' "ea$s7 #ut the Apostle seems to count the inte$val #etween A#$aham and the EFodus as 0/'"ea$s. 6ut f$om A#$aham to -aco#8s descent was '' "ea$s, and the$efo$e if EFod. Fii. 0' is to #efollowed, the Apostle should have said !/' "ea$s.I $epl" #$iefl" with +. Augustine @Nu. 02 in EFod. 7 with Athanasius, o$ $athe$ Anastasius, in hisG+"nopsis of Hol" +c$iptu$e @ in loco with Euse#ius, in his Ch$onicon7 with Rupe$t, Tostatus,

Ca%etan @in EFod . , that the computation of +. Paul is identical with that of Koses in EFod. Fii. 0',and that #oth #egin to $eckon, not f$om the descent of -aco# into Eg"pt, #ut f$om the sevent"fifth "ea$ of A#$aham8s life, when he was called f$om his count$" to go into Canaan. It was in that"ea$ that he $eceived the #lessings +. Paul is $efe$$ing to, as is evident f$om the #eginning of en.Fii.1. This appea$s f$om the o#vious fact that the He#$ews did not dwell in Eg"pt 0/' "ea$s7 fo$3ohath went down with his g$andfathe$, -aco# @EFod. vi. 14 . 6ut 3ohath lived 1// "ea$s, and his,son Am$am 1/2 "ea$s. :hen Koses, Am$am8s son, went out of Eg"pt with the He#$ews, he wasin his eight" fi$st "ea$7 and if all these th$ee a$e added togethe$, we get / 1 onl". 6ut we must

deduct f$om this total the "ea$s that 3ohath lived afte$ #egetting Am$am, and that Am$am livedafte$ #egetting Koses. )$om this it follows that the num#e$ of 0/' must #e $eckoned f$om a datelong ante$io$ to the descent into Eg"pt, vi ., f$om the mig$ation of A#$aham f$om Ha$an, and thisthe *]]. eFp$essl" sa" in thei$ $ende$ing of EFod. Fii. 0'5 G 6ut the so%ou$ning of the child$en of Is$ael, which the" and thei$ fathe$s made in the land of Eg"pt and Canaan, was 0/' "ea$s .. Ko$eove$, the Apostle sa"s he$e that the law was given 0/' "ea$s afte$, not the descent of -aco#, #ut the p$omise to A#$aham7 #ut the law was given in the same "ea$ that the He#$ews leftEg"pt, in the thi$d month afte$ thei$ depa$tu$e. Cf. EFod. FiF. 1, and the notes to EFod. Fii. 0'.Ve$. 14 .JIf the inhe$itance #e of the law. If ou$ he$itage of $ighteousness #e of the law of Koses,

then it is not of the p$omise. 6ut this is false, fo$ od p$omised this $ighteousness to A#$ahamand to his seed, which is Ch$ist. If it is of the p$omise of Ch$ist, then it is th$ough faith in Ch$ist,and not th$ough the law of Koses, that all nations a$e to #e #lessed.



Ve$. 1&.J :he$efo$e then se$veth the law :h" was the law int$oduced afte$ the p$omise Is itthat od does not fulfil His p$omise The answe$ is that the law was given #" od to $est$ain andpunish t$ansg$essions. This was its di$ect pu$pose, #ut indi$ectl" it se$ved as a means whe$e#"t$ansg$essions might #e made manifest. A self willed people would, on hea$ing the law, $ecognisethei$ sins as such, and feel the need of Ch$ist8s g$ace if the" we$e to keep it. In this wa" the law

sent men to Ch$ist.Till the seed should come. Till the #i$th of Ch$ist, to whom od had p$omised that #" Him allnations should #e #lessed, i.e ., %ustified, and so #e a#le to live up$ightl" and to keep the law. Thelaw was given as a pedagogue till Ch$ist should come7 the$efo$e when Ch$ist has come it hasdone its wo$k, and the -ews a$e foolish in wishing to p$olong its powe$.6ecause of t$ansg$essions. The $eek wo$d $ende$ed added denotes put in its place, as a soldie$is assigned his post #" his gene$al. +o the law was assigned its $ank, place, time, and method of p$omulgation.1. It was given its $ank #etween the law of natu$e and the ospel, #eing mo$e pe$fect than the

one #ut infe$io$ to the othe$. It was a $oad f$om one to the othe$.. It was given its fitting time, in #eing p$omulgated to a people still uncouth, when it was a#outto fo$m itself into a nation and a Chu$ch, to p$event it f$om failing into idolat$" and heathenlicense./. It had its due place, fo$ #eing given at +inai #efo$e the ent$ance into Canaan, it fo$med a so$tof condition to the covenant. od p$omised that He would lead the He#$ews into Canaan, andput them in possession of it, if the" would follow the law as thei$ guide, and o#se$ve it as acondition attached to His p$omise.0. It had its p$ope$ mode of p$omulgation, fo$ it came f$om an angel on Kount +inai, with the

sound of a t$umpet, with a te$$i#le ea$thNuake, with thunde$ and lightning, as a law of fea$ to$est$ain the $e#ellious -ews, like slaves, #" fea$ of punishment. In these fou$ wa"s the law waseFte$nall" o$de$ed.. 6ut it was also inte$nall" disposed in due o$de$. Its p$ecepts #ade the He#$ews @ a wo$ship od#" appointed ce$emonies and sac$ifices7 @ # $ef$ain f$om in%u$" to thei$ neigh#ou$, o$ if in%u$" had#een inflicted, it #ade them offe$ fitting satisfaction7 @ c it $egulated the inne$ man #" the mo$alp$ecepts of the ?ecalogue.+imila$l", #ut much mo$e pe$fectl", has the 9ew *aw, the law of Ch$ist, #een o$de$ed. @1. It wasassigned its p$ope$ $ank, as #eing the c$own and pe$fection of all laws. @ . It came in its p$ope$

time, vi ., in the last age of the wo$ld, when Ch$ist, the g$eat *egislato$, came. It wasp$omulgated at Pentecost, on the fiftieth da" afte$ the Passove$, which was a feast s"m#olical of pa$don, f$eedom, #liss, and the ete$nal %u#ilee. @/. Its place was #efitting its dignit". 9ot on +inaiwas it given #ut on +ion, the t"pe and mi$$o$ of celestial glo$", to which this law leads us. @0. Asto the mode of p$omulgation, notice that it was given with a might" wind and fie$" tongues, withthe powe$ and might of the Hol" +pi$it, to p$each the ospel and conve$t all nations, #ecause itwas a law of #u$ning love and enkindled cha$it". @ . Its contents we$e dul" $elated to oneanothe$, th$ough its p$ecepts of faith, hope, cha$it", and those $elating to %ustification and the+ac$aments.

It was o$dained #" angels. )$om this it appea$s that it was not od who in pe$son spoke toKoses, #ut an angel $ep$esenting Him, and speaking in His 9ame7 as when he said, GI am the *o$dth" od. Even so an am#assado$ speaks in the name of his sove$eign, and acts #" his autho$it".



It was then an Angel who, in the place of od, was the immediate give$ of the ?ecalogue to thepeople on Kount +inai. It was an Angel also who spoke with Koses on Kount +inai, and gave himfo$ p$omulgation to the people the ce$emonial laws, with di$ections fo$ the making of theTa#e$nacle, fo$ the a$k, the che$u#im, the sac$ifices, and eFpiato$" $ites, which a$e foundscatte$ed th$oughout the Pentateuch.

In the hand of a mediato$. Hand is he$e used to denote inst$umentalit". 6" a simila$ usage thewo$d of the *o$d is said to have come to pass in the hand of Eli%ah, Isaiah, and othe$ p$ophets,acting as the inst$uments of od. Vata#lus has fo$ mediato$ inte$cesso$ , and E$asmusconciliato$. 6ut mediato$, as the mo$e intensive te$m, is p$efe$a#le. :hoeve$ mediates #etweentwo ma" #e eithe$ a messenge$, o$ an inte$p$ete$, o$ a peacemake$, and in each sense he is amediato$.:hat mediato$ is $efe$$ed to he$e 1. -e$ome, Augustine, Ch$"sostom, and Am#$ose $epl", Ch$istthe *o$d. Although Ch$ist was not then actuall" ou$ mediato$, "et He was #" the dec$ee and inthe pu$pose of od. The (ld *aw, in this sense, was given #" the powe$ and autho$it" of Ch$ist,

who was the p$edestined Kediato$7 and since, the$efo$e, the law was given #" His autho$it", sowhen He was #o$n into the wo$ld it was in His powe$ to a#$ogate it.. The answe$ of C"$il @ Thesau$i , Fii. 1' , $ego$" 9a ian en @ ($at . ! #efo$e $eg. 9"ss . ,

Catha$inus, Adam, and othe$s, including even 6e a, is #ette$, vi ., that the mediato$ was Koses,who himself sa"s, in ?eute$onom" v. , that he stood #etween the *o$d and the people at thattime. This opinion is suppo$ted #" the conside$ation @ a that Ch$ist cannot #e said to #e amediato$ as od, #ut onl" as od made man. 6ut at the time of Koses He was not "et mademan, and the$efo$e could not then #e called a mediato$. The ma%o$ of this s"llogism is p$ovedthus5 Ch$ist as od onl", %ust as Ch$ist as man onl", is #ut one of two eFt$emes7 the$efo$e as such

He cannot #e a mediato$, #ut onl" as od man. As the od man He unites in His pe$son the twoeFt$emes of od and man. As od He had the autho$it" and dignit" #elonging to a mediato$7 asman He did the wo$k of a mediato$. It ma" #e o#%ected to this, no dou#t, that though Ch$ist wasnot then actuall" a mediato$, "et He was #" p$edestination. 6ut this o#%ection loses sight of thefact that the Apostle is not speaking of a mediato$ #" p$edestination, #ut of an acting mediato$7fo$ he sa"s that the (ld *aw was o$dained #" this mediato$, i.e ., in ve$" deed, when it was givento the He#$ews. 6ut Ch$ist, not "et eFisting as mediato$, could not have o$dained the law at thattime7 the$efo$e He was not its mediato$, fo$ what has no eFistence can neithe$ wo$k no$ o$dainan"thing.

@# The ph$ase of +. Paul means that angels gave the law #" the inst$umentalit" of a mediato$. 6utCh$ist cannot #e said to #e the ministe$ of angels #ut thei$ P$ince @cf. He#. 1. 7 the$efo$e, themediato$ he$e is not Ch$ist. @ c Again, the (ld *aw was given #" Koses, as the 9ew *aw #" Ch$ist.As, then, Ch$ist is the mediato$ of the 9ew *aw and the 9ew Covenant, so was Koses of the old.@d *astl", that Koses was the mediato$ is clea$ f$om He#. viii. , !, and iF. 1 , 1&, '.(#se$ve, in opposition to the P$otestants, that if Koses could #e called a mediato$ without an"de$ogation f$om the mediato$ial office of Ch$ist, as even 6e a admits, in the sense, not of a$edeeme$ o$ $econciliato$, #ut as a messenge$ f$om one to the othe$, wh" ma" not the +aintswith even #ette$ title #e called mediato$s without offence to Ch$ist, seeing that #" thei$ me$its

and p$a"e$s the" gain fo$ us the g$ace of od It is astonishing that P$otestants should make somuch fuss a#out this wo$d, and st$ive to th$ow so much dust in people8s e"es, when, as isevident, the$e is no diffe$ence #etween us, eithe$ a#out the name o$ the thing.



The meaning of the Apostle, then, is this5 The (ld *aw was given #" angels and p$omulgated #"Koses, the 9ew #" Ch$ist Himself. He who as od used the inst$umentalit" of Koses inp$oclaiming the (ld *aw, could, when made man, a#$ogate it in His own pe$son, in o$de$ thatLthe p$omise made to A#$aham, that all nations should #e %ustified, might #e fulfilled in Himself,the seed of A#$aham.

Ve$. '. J9ow a mediato$ is not a mediato$ of one , #ut of two, in this case of two peoples, -ewsand entiles, to whom Ch$ist acts as mediato$, sa"s Am#$ose. @ . ($, Ch$ist is not a mediato$ of one natu$e, #ut of two, the ?ivine and the human. @/. ($, Koses is not a mediato$ of one willand pu$pose, #ecause as a man he was su#%ect to change. od on the cont$a$" is unchangea#le inHis will and p$omise. Adam leans to this eFplanation. 6ut all these a$e #eside the ph$aseolog" of +c$iptu$e and the d$ift of the Apostle.@0. A #ette$ inte$p$etation is that Ch$ist is a mediato$ not of one #ut of twoJnot of two ods, asthough )athe$ and +on make two, acco$ding to the he$es" of A$ius and 9esto$iusJnot #etweenod and angels, fo$ the good angels need no mediato$, and the evil angels cannot de$ive an"

#enefit f$om oneJ#ut He is a mediato$ #etween the two pa$ties, od on one side and man onthe othe$. And the infe$ence d$awn is that it is not the law, #ut Ch$ist, that $edeems us and$econciles us to od. This eFplanation is suppo$ted #" Augustine, Theoph"lact, Anselm.@ . The #est inte$p$etation of the clause is that the Apostle is eFplaining the cha$acte$ of amediato$. The mediato$ Koses, he seems to sa", is not of one #ut of two dete$minate pa$ties,vi ., od and the He#$ews, #ut not of od and Ch$istians. (n the othe$ hand, od is (ne, nottwo. The Apostle is not #uilding his a$gument on these wo$ds, eFcept indi$ectl", #ut is me$el"cont$asting the dual cha$acte$ of a mediato$ with the unit" of od. It is on this latte$ fact that he$elies to p$ove his case.

6ut od is one. The$e a$e not two ods, one of whom is the od of the law and of the -ews, theothe$ of A#$aham and of Ch$istians, as the KanichMans have thought, #ut the od of -ews and of Ch$istians is one and the sameJthe law and the ospel p$oceed f$om the same Autho$.Acco$dingl", it #eing the same od, He could not intend that the law should annul His p$omise toA#$aham of giving His $ighteousness to all nations in A#$aham8s seed, i.e ., in Ch$ist, o$, in othe$wo$ds, th$ough faith in Him7 else would He #e inconstant, the ve$" thought of which is impious.Rathe$ He gave the law to #e ou$ pedagogue to Ch$ist. It is, the$efo$e one and the same od whomade Koses the mediato$ #etween Himself and the He#$ews7 and, when he was supe$seded,#etween Himself and Ch$istians of all nations, and so fulfilled His p$omise to A#$aham, that He

would give th$ough Ch$ist the #lessing of %ustification to all nations.This inte$p$etation is confi$med #" the pa$allel passage in 1 Tim. ii. , whe$e, f$om the fact thatthe same od is od of all nations, the Apostle p$oves that He wishes all men to #e saved, andf$om the same p$inciple he infe$s that the$e is one mediato$ #etween od and men, the manCh$ist -esus. od, he a$gues, does not wish fo$ the salvation of the -ews onl", #ut of all nations.Again, not onl" the -ews, #ut all nations have fallen into sin, and stand in need of a $edeeme$.This cannot #e Koses, fo$ he was mediato$ to the -ews onl"7 the$efo$e it must #e Ch$ist. Koses,the$efo$e, must give wa" to Him, as the seed p$omised to A#$aham, in whom all nations should#e #lessed. +o ennadius in [cumenius, and, following him, +alme$on.

Ve$. 1 .JIs the law then against the p$omises of od -e$ome co$$ectl" points out that this is ananswe$ #" anticipation to the o#%ection to which +. Paul had eFposed himself in ve$se 1&, whenhe said, GThe law was added #ecause of t$ansg$essions till the seed should come. )o$ an" one



might sa"5 If the law was added to the p$omise, and, as it we$e, $emoved it, it seems to havetaken to itself the office of Nuickening and %ustif"ing men, so that it ma" #e $ega$ded as doing thewo$k of the p$omise till Ch$ist should come7 fo$ if not, wh" was it added, unless it we$e, as "ousa" "ou$self, #ecause of t$ansg$essions , to dest$o" them #" the living and vi$tuous actionsp$esc$i#ed #" the law fo$ %ustification If this #e so, then the law is against the p$omises of od,

fo$ od p$omised this %ustification to faith in Ch$ist, not to the law, na", He the$e#" eFcluded itf$om the law.That +. Paul is meeting an o#%ection of this so$t is o#vious f$om what follows. The law, heeFclaims, cannot give life7 the$efo$e, it is not against the p$omises of od which offe$ thatspi$itual life in Ch$ist. The antecedent is p$oved thus5 If the law could give life it could also %ustif"7#ut this it cannot do @ve$. . Hence the law was onl" given to #e ou$ pedagogue to Ch$ist, tolead us to %ustification #" faith. ($ it ma" #e put thus5 :hen I said that the law was given #ecauseof t$ansg$essions, I meant that its function was to p$event them #" fea$ of punishment, thatpassion might not issue in action7 I did not mean that the law alone could calm the violence of

passion within, o$ give that g$ace #" which we fulfil the law.od fo$#id. It is impossi#le that od should give a law cont$adicto$" to His p$omises, fo$ thiswould #e fo$ od to cont$adict Himself. The law which came afte$ was not opposed to thep$eceding p$omises, #ut its office was to admonish men to p$epa$e themselves wo$thil" fo$ Ch$istand His ospel. The$efo$e the law is not cont$a$" to the p$omise, #ut esta#lishes it.)o$ if the$e had #een a law given which could have given life . To give life is to impa$t$ighteousness to the soul. 6ut, as +. Paul appea$s to distinguish #etween life and $ighteousnessitis #ette$ to sa" that to give life stands fo$ to Nuicken man8s wo$ks. This is done when a mandoes vi$tuous actions out of the spi$it of cha$it". The a$gument is f$om the effect to the cause,

f$om a living wo$k to life7 as we sa"5 This man eats, talks, moves, the$efo$e he is alive. In the samewa", if the law could p$oduce in us living wo$ks, it could also give us the spi$it of cha$it" f$omwhich the" sp$ing, fo$ the wo$ks of the +pi$it p$esuppose the +pi$it, %ust as motion does life.Ve$. .J 6ut the sc$iptu$e hath concluded all unde$ sin. This +c$iptu$e is cited in Rom. iii. &.Ve$. /. J6efo$e faith came. *ike slaves unde$ the ste$n discipline of the law, we we$e kept asthough #" walls and hedges f$om sin, and we$e held, and kept in, that we might #e the$e#"p$epa$ed, and might lea$n to long fo$ the $ighteousness which Ch$ist should give.Ve$. 0. JThe law was ou$ schoolmaste$. A pMdagogue, sa"s +. -e$ome, is one who looks afte$ a#o". Among the $eeks he was a slave, whose dut" it was to accompan" his wa$d whe$eve$ he

went, to keep him f$om loose conduct, to chastise him if need we$e, and in eve$" wa" to fo$m hischa$acte$ fo$ good. +uch was the office of the law with $ega$d to the He#$ews.nto Ch$ist. 6" a happ" figu$e of speech, +. Paul compa$es the law to a pMdagogue, and faith inCh$ist to a fathe$, )o$ we a$e #o$n again #" faith in Ch$ist, and #ecome sons of od, the$e#"passing f$om the state of pupilage unde$ the law to that of men unde$ Ch$ist.Ve$. ! .J)o$ "e a$e all the child$en of od. 6oth -ews, who we$e unde$ the law, and entiles,who we$e not, a$e #ecome, #" faith in Ch$ist, child$en of od. The con%unction fo$ is causal, andindicates the $eason wh" we a$e not unde$ the law as a pMdagogue, vi ., #ecause we a$e thesons of od. Child$en a$e like slaves, +. Paul sa"s, in chap. iv. 1, na", like the lowe$ animals, in

needing a pMdagogue to ena#le them to $esist the motions of sense. 6ut those who #" faith inCh$ist have left this state of childhood, and a$e #ecome sons of od, have g$own to man8s estate.It would #e, the$efo$e, a#su$d fo$ them to #e made su#%ect to the law as thei$ pMdagogue, as



though the" we$e still child$en. This would #e as a#su$d, sa"s Theoph"lact, as fo$ a man, whenthe da" had dawned, to p$efe$ a lamp to the sun. This is a $e#uke to the -udaise$s, which ma" #esumma$ised thus5 Ch$ist is to us as a fathe$ to his g$own up sons. :h" do "ou then go #ack to thepMdagog" of the law :h" hold out "ou$ hand again like #o"s to the fe$ule6" faith. 9ot faith alone , #ut #" faith manifested in #aptism and othe$ acts.

Ve$. 2 .JAs man" of "ou as have #een #apti ed into Ch$ist. To #e #apti ed into Ch$ist is to$eceive His #aptism as distinct f$om that of Koses o$ -ohn 6aptist. The change f$om the fi$stpe$son @we of ve$se to the second pe$son @ "ou he$e denotes the change of su#%ect f$om -ewsto entiles.Have put on Ch$ist. ou have $eceived plenteousl" in "ou$ #aptism the g$ace and gifts of Ch$ist7"ou have put them $ound "ou like a ga$ment @cf. Ps. ciF. 14 , so that "ou a$e made pa$take$s of the ?ivine natu$e, and the$efo$e of the wo$kings of od8s powe$, #" which Ch$ist shines in "ou$lives. G ou$ dail" conve$sation , sa"s Anselm, G like a splendid $o#e, is Ch$ist8s holiness and Ch$ist8s$eligion .

These wo$ds ma" #e eFplained in a #ette$ wa", thus5 As matte$ takes its fo$m, the #od" its soul asa su#stantial $o#e to hide its nakedness and ugliness7 so "ou in #aptism have put on Ch$ist #"g$ace, so that the +pi$it of Ch$ist is, as it we$e, "ou$ fo$m and soul7 conseNuentl" "ou have #een#$ought into such close union with Ch$ist that, as He is the +on of od #" natu$e, so a$e "ou #"adoption and g$ace. This is the eFplanation of Ch$"sostom and Theoph"lact. The con%unction fo$ shows that Paul wishes to p$ove that we a$e the sons of od #" the fact that we have put onCh$ist, who is the +on of od #" natu$e, and hence a$e one with Him, and, as it we$e, a$e Ch$istHimself. Cf. notes to 1 Co$. Fii. 1 .:e should note f$om this the efficac" of #aptism, which not onl" ado$ns us with g$aces and gifts,

#ut with Ch$ist Himself. :hat have the P$otestants to sa" to this who make #aptism to #e a #a$esign of $ighteousness al$ead" $eceived #" faith+. Am#$ose @+e$m. &' gives some #eautiful wo$ds of +. Agnes a#out the #aptismal $o#e of Ch$ist,#oth that which is within, and that mate$ial $o#e which fo$me$l" was given to adults at thei$#aptism as a s"m#ol of the fi$st. G He ado$ned me , she said, G with a glo$ious #$acelet. Hie cove$ed m" hand and neck with p$ecious stones. He put pea$ls in m" ea$s, and loaded me with glisteninggems. (n m" face He put his seal, that I might admit no love$ save Him alone. He clad me in a$o#e of cloth of gold, and with glo$ious %ewels did He #eautif" me . And a little fa$the$ shecontinued5 G 9ow have I d$unken milk and hone" f$om His mouth. 9ow have I #een clasped in His

most chaste em#$aces. 9ow has His #od" #een united to mine, and His #lood has #edewed m" cheeks . This last of cou$se $efe$s to the Eucha$ist, which used to #e given to those newl"#apti ed, that the" might #e wholl" united to Ch$ist. To them too used to #e given milk andhone", as s"m#ols of the sweetness of Ch$ist, and of the law of Ch$ist, of which the" then#ecome pa$take$s.Ve$. 4. JThe$e is neithe$ -ew no$ $eek.Ji.e. , in Ch$ist. In the Chu$ch of Ch$ist the$e is nodistinction #efo$e od of #i$th, position, o$ seF. All, whethe$ -ews o$ $eeks @\ entiles , whethe$slaves o$ f$eemen, whethe$ males o$ females, make one m"stical #od", the Chu$ch, of which theHead is Ch$ist.

($ we ma" take it, and #ette$, with +. Ch$"sostom, to mean that "e a$e one in the sense that "ehave put on one fo$m, o$ one soul, like the ga$ment desc$i#ed a#ove, and this not of an" angel,#ut of Ch$ist. This ga$ment is the faith, cha$it", and holiness of Ch$ist, and it makes "ou to seem



like one man, to #e one Ch$ist. The -ews, the$efo$e, have nothing of thei$ -udaism to p$idethemselves on when the" pass into Ch$ist7 the$efo$e the" have nothing of thei$ own to invite "outo, ' alatians, fo$ "ou a$e eNual sha$e$s in Ch$ist with them.Ve$. &.J If "e #e Ch$ist8s. If"ou a$e mem#e$s of the Head, and a$e the m"stical #od" of its +pi$it,then, as Ch$ist is, so a$e "e A#$aham8s seed, and hence inhe$ito$s of the $ighteousness p$omised

to A#$aham. Acco$dingl", Am#$ose $eads he$e5 G If "e a$e one in Ch$ist, then a$e "e A#$aham8sseed , which gives the meaning ve$" clea$l".

CHAPTER IV.1 :e we$e unde$ the law till Ch$ist came, as the hei$ is unde$ his gua$dian tilt he #e of age . 6ut Ch$ist f$eed us f$om thelaw 7 2 the$efo$e we a$e se$vants no longe$ to it . 10 He$emem#e$eth thei$ good will to him, and his to them , and sheweth that we a$e the sons of A#$aham #" the f$eewoman.

9(: I sa", That the hei$ as long as he is a child, diffe$ethnothing f$om a se$vant, though he #e lo$d of all7 6ut is unde$ tuto$s and gove$no$s until the time appointed of the fathe$./ Even so we, when we we$e child$en, we$e in #ondage unde$the elements of the wo$ld50 6ut when the fulness of the time was come, od sent fo$thhis +on, made of a woman, made unde$ the law, To $edeem them that we$e unde$ the law, that we might$eceive the adoption of sons.! And #ecause "e a$e sons, od hath sent fo$th the +pi$it of his+on into "ou$ hea$ts, c$"ing, A##a, )athe$.2 :he$efo$e thou a$t no mo$e a se$vant, #ut a son7 and if ason, then an hei$ of od th$ough Ch$ist.4 How#eit then, when "e knew not od, "e did se$vice untothem which #" natu$e a$e no gods.& 6ut now, afte$ that "e have known od, o$ $athe$ a$e knownof od, how tu$n "e again to the weak and #egga$l" elements,whe$eunto "e desi$e again to #e in #ondage1' e o#se$ve da"s, and months, and times, and "ea$s.

11 I am af$aid of "ou, lest I have #estowed upon "ou la#ou$ invain.1 6$eth$en, I #eseech "ou, #e as I am7 fo$ I am as "e a$e5"e have not in%u$ed me at all.1/ e know how th$ough infi$mit" of the flesh I p$eached thegospel unto "ou at the fi$st.10 And m" temptation which was in m" flesh "e despised not,no$ $e%ected #ut $eceived me as an angel of od, even asCh$ist -esus.1 :he$e is then the #lessedness "e spake of fo$ I #ea$ "ou$eco$d, that, if it had #een possi#le, "e would have pluckedout "ou$ own e"es, and have given them to me.

1! Am I the$efo$e #ecome "ou$ enem", #ecause I tell "ou thet$uth12 The" ealousl" affect "ou, #ut not well7 "ea, the" would

?oua" Rheims Ve$sion

Ch$ist has f$eed us f$om the se$vitude of the law. :e a$e the f$ee#o$n sons of A#$aham.

A

+ long as the hei$ is a child, he diffe$eth nothing f$om ase$vant, though he #e lo$d of all,. 6ut is unde$ tuto$s and gove$no$s until the timeappointed #" the fathe$./. +o we also, when we we$e child$en, we$e se$ving unde$the elements of the wo$ld.0. 6ut when the fulness of the time was come, od sent his+on, made of a woman, made unde$ the law5. That he might $edeem them who we$e unde$ the law5that we might $eceive the adoption of sons.!. And #ecause "ou a$e sons, od hath sent the +pi$it of his+on into "ou$ hea$ts, c$"ing5 A##a, )athe$.2. The$efo$e, now he is not a se$vant, #ut a son. And if ason, an hei$ also th$ough od.4. 6ut then indeed, not knowing od, "ou se$ved them who,#" natu$e, a$e not gods.&. 6ut now, afte$ that "ou have known od, o$ $athe$ a$eknown #" od5 how tu$n "ou again to the weak and need"elements which "ou desi$e to se$ve again1'. ou o#se$ve da"s and months and times, and "ea$s.11. I am af$aid of "ou, lest pe$haps I have la#ou$ed in vain

among "ou.1 . 6e "e as I, #ecause I also am as "ou #$eth$en, I #eseech"ou. ou have not in%u$ed me at all.1/. And "ou know how, th$ough infi$mit" of the flesh, Ip$eached the gospel to "ou he$etofo$e5 and "ou$temptation in m" flesh10. ou despised not, no$ $e%ected5 #ut $eceived me as anangel of od, even as Ch$ist -esus.1 . :he$e is then "ou$ #lessedness )o$ I #ea$ "ou witnessthat, if it could #e done, "ou would have plucked out "ou$own e"es and would have given them to me.1!. Am I then #ecome "ou$ enem", #ecause I tell "ou the

t$uth12. The" a$e ealous in "ou$ $ega$d not well5 #ut the" wouldeFclude "ou, that "ou might #e ealous fo$ them.



eFclude "ou, that "e might affect them.14 6ut it is good to #e ealousl" affected alwa"s in a goodthing , and not onl" when I am p$esent with "ou.1& K" little child$en, of whom I t$avail in #i$th again untilCh$ist #e fo$med in "ou,' I desi$e to #e p$esent with "ou now, and to change m"voice7 fo$ I stand in dou#t of "ou.1 Tell me, "e that desi$e to #e unde$ the law, do "e not hea$the law )o$ it is w$itten, that A#$aham had two sons, the one #" a

#ondmaid, the othe$ #" a f$eewoman./ 6ut he who was of the #ondwoman was #o$n afte$ theflesh7 #ut he of the f$eewoman was #" p$omise.0 :hich things a$e an allego$"5 fo$ these a$e the twocovenants7 the one f$om the mount +inai, which gende$eth to#ondage, which is Aga$. )o$ this Aga$ is mount +inai in A$a#ia, and answe$eth to

-e$usalem which now is, and is in #ondage with he$ child$en.

! 6ut -e$usalem which is a#ove is f$ee, which is the mothe$ of us all.2 )o$ it is w$itten, Re%oice, thou #a$$en that #ea$est not7#$eak fo$th and c$", thou that t$availest not5 fo$ the desolatehath man" mo$e child$en than she which hath an hus#and.4 9ow we, #$eth$en, as Isaac was, a$e the child$en of p$omise.& 6ut as then he that was #o$n afte$ the flesh pe$secuted himthat was #o$n afte$ the +pi$it, even so it is now./' 9eve$theless what saith the +c$iptu$e Cast out the#ondwoman and he$ son5 fo$ the son of the #ondwoman shallnot #e hei$ with the son of the f$eewoman.

/1 +o then, #$eth$en, we a$e not child$en of the #ondwoman,#ut of the f$ee.

14. 6ut #e ealous fo$ that which is good in a good thingalwa"s5 and not onl" when I am p$esent with "ou.1&. K" little child$en, of whom I am in la#ou$ again, untilCh$ist #e fo$med in "ou.'. And I would willingl" #e p$esent with "ou now andchange m" voice5 #ecause I am ashamed fo$ "ou.1. Tell me, "ou that desi$e to #e unde$ the law, have "ounot $ead the law. )o$ it is w$itten that A#$aham had two sons5 the one #"

a #ondwoman and the othe$ #" a f$ee woman./. 6ut he who was of the #ondwoman was #o$n acco$dingto the flesh5 #ut he of the f$ee woman was #" p$omise.0. :hich things a$e said #" an allego$". )o$ these a$e thetwo testaments. The one f$om Kount +ina, engende$ingunto #ondage, which is Aga$.. )o$ +ina is a mountain in A$a#ia, which hath affinit" to

that -e$usalem which now is5 and is in #ondage with he$child$en.

!. 6ut that -e$usalem which is a#ove is f$ee5 which is ou$mothe$.2. )o$ it is w$itten5 Re%oice, thou #a$$en, that #ea$est not5#$eak fo$th and c$" thou that t$availest not5 fo$ man" a$ethe child$en of the desolate, mo$e than of he$ that hath ahus#and.4. 9ow we, #$eth$en, as Isaac was, a$e the child$en of p$omise.&. 6ut as then he that was #o$n acco$ding to the fleshpe$secuted him that was afte$ the spi$it5 so also it is now./'. 6ut what saith the sc$iptu$e Cast out the #ondwomanand he$ son5 fo$ the son of the #ondwoman shall not #e hei$

with the son of the f$ee woman./1. +o then, #$eth$en, we a$e not the child$en of the#ondwoman #ut of the f$ee5 #" the f$eedom whe$ewithCh$ist has made us f$ee.

+ 9(P+I+ () THE CHAPTERi. He continues the a$gument of the p$eceding chapte$ that the -ews, like child$en and slaves, we$e unde$ the-ewish law as a pMdagague, while Ch$istians, as sons of full age, we$e led, not #" the law, #ut #" the +pi$it of adoption, whe$e#" the" c$", GA##a, )athe$, and that it is, the$efo$e, unwo$th" of them to $etu$n to the weakand #egga$l" elements of the law.

ii. He (#se$ves @ve$. 1/ on the eage$ness with which the alatians had fo$me$l" em#$aced his p$eaching,that he ma" shame them fo$ so lightl" depa$ting f$om it.iii. He int$oduces @ve$. 1 a new a$gument f$om an allego$" d$awn f$om A#$aham8s histo$". His wife +a$ah, aGf$ee woman, #o$e him Isaac as his son and hei$, #" whom we$e $ep$esented Ch$istians, the f$ee #o$n sonsof od, f$ee f$om the #ondage of the law, and in due time hei$s of A#$aham8s #lessing. His #ondwomanHaga$ #o$e him Ishmael, who was cast out, and who $ep$esented the -udaise$s, to #e shut out f$om the#lessing p$omised #" od to A#$aham.Ve$. 1. J9ow I sa". This is closel" connected with ve$s. 0 and of the p$eceding chapte$,whe$e it was said that Gthe law was ou$ schoolmaste$ to #$ing us unto Ch$ist, #ut afte$ that faithis come we a$e no longe$ unde$ a schoolmaste$. He p$oceeds to p$ove this at g$eate$ length, and

#egins with the eFample of a child who is unde$ tuto$s.The hei$, as long as he is a child, diffe$eth nothing f$om a se$vant. An infant , as the $eek wo$d



is, who has not "et attained to "ea$s of disc$etion, inasmuch as he is unde$ a tuto$ and apMdagogue, and cannot eFe$cise the $ight of dominion ove$ his p$ope$t", is in the position of aslave $athe$ than a lo$d, na", he is su#%ect to a slave, vi ., his pMdagogue, and is unde$ tuto$s andgove$no$s.Ve$. . J ove$no$s. +tewa$ds who administe$ his p$ope$t".

ntil the time appointed. The p$esc$i#ed da" when the powe$ of the tuto$ came to an end, i.e .,the date when the hei$ was twent" five "ea$s of age, which in man" places is the age of ma%o$it".Ve$. /. JEven so we. That is the -ews, whom he so desc$i#es in chap. iii. .:hen we we$e child$en. *ike #o"s untaught in the knowledge, and the$efo$e in the love of odand His $ighteousness.nde$ the elements of the wo$ld. 1. +e$ving the lette$ of the (ld *aw. )o$ the law, as #eingimpe$fect, was fi$st given to the wo$ld, i.e ., to the -ews, and th$ough the -ews to all nations, toteach them the $udiments of faith and piet". 6ut the ospel, succeeding the law, teaches thei$pe$fection. As -ustinian calls his Institutes the Gelements of the law, and as we speak of the

elements of g$amma$, philosoph", and music, so he$e the Apostle speaks of the law aselementa$". As #o"s, sa"s Anselm, lea$n the elements, and thei$ con%unction, #ut do notunde$stand the wo$ds and sentences composed f$om them until the" p$oceed to highe$ #$anchesof lea$ning, to which the" can onl" attain #" fi$st lea$ning the elements, so the -ews had theelements in thei$ ce$emonies, of which the" did not unde$stand the meaning, until #" theseelements, as thei$ elevato$s, the" come to the faith of Ch$ist.+. Paul calls the men of the wo$ld #" the name of the wo$ld. The $efe$ence is fi$st to the -ews,then, #" meton"m", to all men. od willed to open, in one co$ne$ of the wo$ld a school, whe$eHe might teach men the $udiments of faith and piet", until He should open eve$"whe$e schools

whe$e the" we$e most lea$nedl" taught.. Ko$e p$ope$l" and natu$all" the elements of the wo$ld a$e the da"s, months, times, and "ea$sof ve$se 1'. These he calls elements #"an allusion to en. i., whe$e it is said that od c$eatedthe elements of the wo$ld in seven da"s, and then $ested on the seventh da", and instituted the+a##ath as a memo$ial among the -ews of His c$eative $est. The da"s a$e thus called elements ,#ecause in them the elements we$e c$eated, and thei$ c$eation $ep$esented #" meton"m" on the+a##ath. ($ the" ma" #e so called #ecause time gove$ns the wo$ld and all in it, as the gene$ation,co$$uption, and succession of things. Acco$dingl", in g$ateful $ecollection of od8s p$ovidence,disposing #" sun and moon the succession of the seasons and of da" and night, He willed that

+a##aths, new moons, and othe$ da"s should #e o#se$ved #" the -ews, that the" mightcontinuall" $ecognise od as the C$eato$ and P$ese$ve$ of all things, th$ough the inst$umentalit"of these stated feasts, till, #eing #ette$ taught #" the ospel, the" should wo$ship od in spi$itand in t$uth.E$asmus, howeve$, thinks that the wo$ld he$e #" catach$esis stands fo$ whateve$ has the natu$eof visi#le and t$ansito$" things, such as the ce$emonies of the (ld *aw, which, in Col. ii. ', hecalls Gthe $udiments of the wo$ld. 6ut this is not the usual meaning of the wo$d with theApostle, no$ is it the meaning in Col. ii. ', as I will p$ove when I come to comment on it. Cf. alsoinf$a , notes on ve$se &.

:e we$e in #ondage. Theoph"lact eFplains this f$om the analog" of the child unde$ tuto$s. Asthis child diffe$s nothing f$om a slave, so, when we we$e child$en in the knowledge of Ch$ist andthe love of od, we we$e, like slaves, unde$ the afo$esaid elements of the wo$ld, and unde$ the



tuto$ship of the (ld *aw.Ve$. 0. J6ut when the fulness of the time was come. :hen the time fiFed #efo$ehand fo$ theend of the law and the #eginning of the ospel was full" come, we we$e t$ansfe$$ed f$om these$vitude of the law to the f$eedom of sonship. +. 6e$na$d @ +e$m . 1 de Adventu eFplains thepassage somewhat diffe$entl"5 G The fulness and a#undance of tempo$al things had #$ought

a#out fo$getfulness and famine of ete$nal things. It was at the moment when tempo$al thingsheld swa" that ete$nal things oppo$tunel" a$$ived . 6ut this is a s"m#olical $athe$ than lite$aleFplanation. *ite$all", the fulness of time is not the a#undance of tempo$al things, #ut the fullcompletion of the p$edete$mined time.od sent fo$th His +on , as His legate o$ Apostle, with full inst$uctions to act on His #ehalf. He sentHis +on, not #" change of place, as though He left heaven and a$$ived at ea$th7 #ut the +on,$emaining whe$e He was, in heaven and on ea$th, took a new $ole, vi ., that of a HumanAm#assado$ f$om od to man.Kade of a woman. :oman he$e denotes, not co$$uption, #ut the female seF, and applies as well

to a vi$gin as to anothe$ woman. Kade of a woman denotes conception without a male, f$omthe sole su#stance of the mothe$. )$om this it clea$l" follows that Ch$ist did not assume aheavenl" #od", which He #$ought to ea$th #" passing th$ough the 6lessed Vi$gin as th$ough apipe, as the Valentinians fo$me$l", and the Ana#aptists now teach, #ut that His #od" was fo$medf$om the Vi$gin.Kade unde$ the law. Though Ch$ist, even as man, was not su#%ect to the law, #ecause He wasstill the +on of od, the give$ of the law, "et of His own f$ee will He o#se$ved it, and of His ownf$ee will su#mitted Himself to ci$cumcision, and to its othe$ ce$emonial enactments. Kade ,the$efo$e, denotes, not o#ligation, #ut p$actice7 not $ight, #ut fact.

To $edeem them that we$e unde$ the law. 6" pa"ing the p$ice, might #estow on them Ch$istianli#e$t" The $efe$ence is to the #ondage of the law, not of sin.That we might $eceive the adoption of sons. @1. The +on of od was made of a woman +on of man, that He might make the sons of men sons of od. G od was made man , sa"s +. 6e$na$d,Gthat man might #e made od . @ . This adoption is #" g$ace, #" which we o#tain not onl" a$ight to #e hei$s of od the )athe$, #ut also pa$ticipation in the ?ivine 9atu$e, the Hol" +pi$itHimself, and sonship with od. @/. Although all the $ighteous, even #efo$e Ch$ist, we$e sons of od #" adoption, "et the Apostle calls them all slavesJ@ a #ecause, although the $ighteous we$et$ul" sons of od, "et the" had not the status of sons, #ut onl" of slaves, #eing unde$ the law, and

conseNuentl" unde$ the spi$it of se$vile fea$. @ # 6ecause the" had not the $ight of sonshipth$ough the law, #ut th$ough thei$ faith in Ch$ist "et to come7 and the" #elonged, the$efo$e,mo$e to the 9ew *aw than to the (ld, as Augustine p$oves happil" and eFhaustivel" @ cont$a ?uasEpp. Pelag. cap. 0 . @c 6ecause the" lacked the f$uit of adoption, in #eing una#le to disce$n thei$heavenl" inhe$itance #efo$e Ch$ist $evealed it. @ d 6ecause Ch$ist, in setting us f$ee f$om the "okeof the law, su#stituted fo$ it in the 9ew *aw the one spi$it of adoption and of love.Ve$. !. JThe +pi$it of His +on. The Hol" +pi$it, who p$oceeds f$om the )athe$ and the +on. This isan a$gument f$om effect to cause, as when we sa", G:he$e the$e is smoke the$e is fi$e. od fi$stsent fo$th the +pi$it of His +on to us, f$om which it followed that we #ecame sons of od.

6ecause we a$e sons, the$efo$e, we know that He hath sent fo$th the +pi$it of His +on, elseshould we not #e sons. 6ecause , the$efo$e, denotes not so much the efficient cause as thelogical $eason.



($, #ette$ still, we ma" connect the pa$ticle #ecause with the c$", G A##a, )athe$ . od hath sentfo$th His +pi$it, not to make "ou sons, #ut to make "ou c$", G A##a, )athe$ .C$"ing. Causing "ou to invoke od a$dentl", confidentl", with filial affection. It is the clamou$ of the hea$t, not of the mouth, as in EFod. Fiv. 1 . A##a. The He#$ew A#, the +"$iac A##a , which in $eek and *atin #ecomes A##as , denotes

fathe$. +ee m" notes to Rom. viii. 1 . As this place is a te$$o$ to the lukewa$m, who $a$el"eFpe$ience this feeling of filial p$a"e$, so does it inspi$e the devout, who seek it within with ahope of salvation and en%o"ment of thei$ heavenl" inhe$itance.Ve$. 4. JHow#eit then. :hen "ou we$e pagan un#elieve$s, and lived in igno$ance of od.:hich #" natu$e a$e no gods. 6ut onl" in the estimation of man.Ve$. &.J6ut now afte$ that "e have known od , c. 3nown #" od, as #eloved sons of thei$)athe$. G od is igno$ant of no one , sa"s +. -e$ome, G #ut He is said to know those who haveeFchanged e$$o$ fo$ piet" . 6ette$ still, it ma" #e $ende$ed, made to know, taught #" od , #" acommon He#$aism. The Hiphil @Ghe caused to know and the Hophal @Ghe was made to know

have no eFact eNuivalent voice in *atin o$ $eek, and a$e, the$efo$e, eFp$essed #" a pa$ticiple,with a loss of the fo$ce of the o$iginal He#$ew. Cf. 1 Co$. viii. /. In othe$ places, od is said toknow when He makes us to know7 and the Hol" +pi$it is said to c$" aloud, o$ to p$a", when Hemakes us c$" aloud o$ p$a". Cf. Rom. viii. !. The meaning of the ve$se is, the$efo$e, this5 +ince"ou have #een taught #" od inwa$dl" #" His g$ace, outwa$dl" #" ou$ p$eaching what is the wa"of salvation in Ch$ist, wh" do "ou tu$n again to the elements of the law, to #e taught pe$fection#" them ou a$e like a metaph"sician #eginning again the elements of g$amma$, o$ a $unne$$etu$ning f$om the goal to the sta$ting point. ou we$e once nea$ the goal of salvation7 wh" thengo #ack to the place "ou sta$ted f$om ou we$e theologians taught #" od7 wh" do "ou $etu$n

to the law, as though "ou had lost "ou$ $ights and we$e #eginning againTo the weak and #egga$l" elements. :hat a$e these 1. Augustine and Am#$ose unde$stand #"the ph$ase the sun and moon, and the idols fo$me$l" wo$shipped #" the alatians, and see a$efe$ence to the false gods mentioned a#ove in ve$se /. Te$tullian, in a simila$ vein, sa"s @ deP$Msc$ipt. c. // 5 G The Apostle censu$es He$mogenes, who, #" int$oducing matte$ as unc$eated,compa$es it to the unc$eated od, and #" making a goddess as mothe$ of the elements, sets he$ up as an o#%ect of wo$ship side #" side with the one od . 6ut the o#%ection to this eFplanation isthat the alatians had no wish to $etu$n to entilism #ut to -udaism7 and this the whole Epistle,with its condemnation of the -ewish ce$emonies, clea$l" shows.

. The eFplanation of Ch$"sostom, Theoph"lact, and [cumenius is #ette$. Acco$ding to them,these elements a$e the sun and moon, to which the alatians wished to $etu$n, not to se$vethem as gods, as the" had #een used to do #efo$e the" em#$aced Ch$istianit", #ut to dete$mine#" thei$ cou$ses the +a##aths, 9ew Koons, and othe$ -ewish feasts. He calls these elementsweak and #egga$l" with $efe$ence to od, whose suppo$t the" $eNui$e continuall", withoutwhich the" a$e weak, and even una#le to eFist. If od withd$ew His hand, the" would sink intothe nothing f$om which the" came. That +. Paul is $efe$$ing to the sun and moon appea$s f$omthe fact that the" a$e p$ope$l" the elements of the wo$ld, as he st"led them in ve$se /, and also#ecause he asks, G :h" tu$n "e again to the things which "ou used to wo$ship Among the

alatians these of cou$se we$e not the -ewish ce$emonies, #ut the sun and moon./. 6ut the #est eFplanation is that of -e$ome, Theodo$et, Anselm, and Te$tullian @ cont$a Ka$cion ,v. 0 , who unde$stand #" these elements the +ac$aments, and feast da"s, and othe$ ce$emonies



of the (ld *aw, which we$e given to the -ews, as the fi$st $udiments of faith and piet", andth$ough them to the whole wo$ld, and which we$e, as I have said in the notes to ve$se /, s"m#olsof the c$eation and gove$nment of the wo$ld. The" a$e #egga$l" , and, as Te$tullian calls them, fallacious , #ecause the" neithe$ contain no$ confe$ g$ace, #ut need fo$ this the powe$ of Ch$ist.The" a$e also weak , #ecause the" a$e of themselves of no efficac" to %ustif" o$ sanctif"7 fo$

without faith in Ch$ist the" could %ustif" no one, na", even with that faith the" did not %ustif" #"themselves and eF ope$e ope$ato , #ut onl" eF ope$e ope$antis , i.e ., #" the faith of the $eceive$.Acco$dingl", the" we$e done awa" with when Ch$ist came.That this last eFplanation is the co$$ect one is evident f$om what follows7 fo$ +. Paul goes on tosa", G e o#se$ve da"s and months, and times and "ea$s , #" which he gives them to unde$standthat these we$e the elements that the" se$ved.Ko$eove$, this eFplanation is much the mo$e simple and pe$tinent. )o$ these elements, that is tosa", these festal da"s the" did o#se$ve, #ut the" did not wo$ship the sun and moon. 9o$ can it #esaid with st$ict t$uth that whoeve$ o#se$ves the fi$st da" of the month is a moon wo$shippe$, o$

that one who keeps the *o$d8s ?a" is a sun wo$shippe$, when the *o$d8s ?a" is me$el" identifiedwith +unda", #ecause the #est of all da"s is assigned to the chief of all the heavenl" #odies.It ma" #e o#%ected that the wo$d again is opposed to the eFplanation, and implies that thealatians, as #eing fo$me$l" wo$shippe$s of the host of heaven, had $etu$ned to this wo$ship, andnot to -ewish o#se$vances, to which the" had not #een addicted.I $epl" that +. Paul $ega$ds all men without distinction as having #een unde$ the law as thei$pMdagogue, and accuses the alatians of again setting up, #" thei$ action, the o#solete $ites of -udaism.6ut the answe$ of Adam is pe$haps #ette$, who $efe$s the wo$d again , not to the whole #ut to

the pa$t, as signif"ing onl" that slave$" was $esto$ed in gene$al, #ut not in this o$ that pa$ticula$.The alatians had at one time se$ved idols, and afte$wa$ds -udaism, and the" a$e he$e eFho$tednot to #ecome slaves once mo$e, whethe$ to demons o$ to -ewish shadows. +o we might sa" to a*uthe$an who had em#$aced the Catholic faith, and afte$wa$ds lapsed into Calvinism5 How can"ou fall into Calvinism again, that is into he$es" It is not Calvinism that is the significant wo$d,#ut lapse , and the fo$ce of the Nuestion lies in its appeal against dese$ting the Catholic faith fo$he$es" of an" kind whatsoeve$.Ve$. 1' .J e o#se$ve da"s, and months, and times, and "ea$s . As +. Augustine @Ep. 11& andEnchi$id. 2& and Anselm unde$stand the elements to #e the sun, moon, and idols, so do the"

unde$stand this ve$se to mean da"s that we$e luck" o$ unluck", acco$ding as ast$olog" madethem so. 6ut Ch$"sostom and -e$ome and othe$s eFplain the da"s to #e the -ewish +a##aths7the months to #e the new moons, and the seventh month, which was held sac$ed th$oughout7the times to #e the stated feasts of the fou$ seasonsJthe Passove$, Pentecost, the ?a" of Atonement, and the 9ew ea$7 and the "ea$s to #e the seventh "ea$ of $emission of de#ts, andthe fiftieth "ea$ of %u#ilee. 6" the o#se$vance of da"s, months, and "ea$s, +. Paul means thece$emonies of the (ld *aw as a whole.)$om this appea$s the e$$o$ of the he$etics, who infe$ f$om this that the feasts of the Chu$ch a$econdemned. If the" we$e, then would the he$etics themselves #e condemned fo$ keeping

+unda" :hat is condemned he$e is the o#se$vance of the -ewish feasts onl". These a$e happil"distinguished f$om those o#se$ved #" Ch$istians, #" $ego$" 9a ian en, in his :hitsuntide($ation, in which he sa"s5 G The -ew keeps feast da"s, #ut it is acco$ding to the lette$7 fo$ #"



o#se$ving the co$po$eal law he attains not to the spi$itual. The entile keeps feast da"s, #ut it isacco$ding to the #od", in $evelling and wantonness. Acco$dingl" *ucian @ +atu$nalia #ids thatnothing #e done du$ing the time of the feast, whethe$ in pu#lic o$ in p$ivate, #ut what pe$tains tospo$t, to pleasu$e, and to lust7 na", the feasts of the heathen we$e o#scene in themselves,witness those of Venus, P$iapus, and 6acchus, in whose honou$ eve$" a#omination was

p$actised . :e Ch$istians keep feasts, #ut onl" such as a$e pleasing to the +pi$it.-e$ome, too, sa"s5 G An" one ma" sa" that if it is not lawful to o#se$ve da"s, and months, and times, and "ea$s, then we do what is fo$#idden in o#se$ving :ednesda"s, and ood )$ida", and the *o$ds ?a", and the *enten fast, and the Easie$ solemnities, and the :hitsuntide festivities,and the da"s set apa$t in diffe$ent places in honou$ of the ma$t"$s. A wise and simple $epl" to thiswill #e that the -ewish feast da"s diffe$ f$om ou$s. :e do not o#se$ve the feast of unleavened #$ead, #ut that of the C$oss and the Resu$$ection, no$ do we num#e$ ou$ weeks to Pentecost asthe -ews did, #ut cele#$ate one coming of the Hol" +pi$it . )$om which we ma" o#se$ve that, in +.-e$ome8s time, da"s we$e set apa$t in honou$ of the ma$t"$s, and that the p$actice is app$oved #"

him.1 Ve$. 1 .J6e as I am. As "ou see me neglecting -ewish feasts, $el"ing on m" f$eedom in theospel, so do "ou neglect them and make use of the same f$eedom. I would #e "ou$ leade$ intothe land of li#e$t"7 follow me, the$efo$e, and ca$e nothing fo$ what the -ews ma" sa" a#out thenecessit" of the (ld *aw.I am as "e a$e. I live as a entile, and adapt m"self to "ou$ needs, so fa$ as I can with a safeconscience.e have not in%u$ed me at all. Ifan"#od", it is "ou$selves that "ou have in%u$ed. I do not sa" this inange$, #ut f$om love and pit". +. -e$ome o#se$ves that the Apostle soothes he$e an" feelings

wounded #" the $e#uke of chap. iii. 1.Ve$. 1/.J Th$ough infi$mit" of the flesh I p$eached the ospel unto "ou . +. -e$ome eFplains this tomean that he gave them the fi$st and weak elements onl" of the faith, #ecause of thei$ weaknesswith $ega$d to spi$itual things. He also gives as a second inte$p$etation of infi$mit" of the flesh ,Paul8s sicknesses and headaches, and as a thi$d, his pe$secutions, pove$t", and suffe$ings ingene$al, which might make him seem an Apostle, weak, mise$a#le, and despica#le, and so una#leto gain the $espect of the alatians.Ve$. 10. JAnd m" temptation which was in m" flesh "e despised not. E$asmus takes temptationin the active sense, vi ., as though Paul had tempted the alatians #" his unatt$active p$esence

and speech. 6ut it is #ette$ to take it passivel", as #eing identical with the o#%ect of temptation.The meaning then is5 ou did not despise me in m" weakness and m" a#%ect condition, which hadthe effect of making me a temptation to "ou, #ut "ou $eceived me as an angel, na", as Ch$istHimself. 9ote .JThe Vulgate is5 GAnd "ou$ temptation which was in m" flesh.Ve$. 1 .J ou$ #lessedness. ou #eatified me fo$ m" suffe$ings fo$ the faith, and as it we$e saidto "ou$selves5 Happ" a$e we in having such an ApostleD GHapp" the" who have the p$ivilege of hea$ing and seeing PaulD +. Augustine is said to have wished to see th$ee thingsJCh$ist onea$th in the flesh, Rome at the height of he$ powe$, and Paul thunde$ing in his p$eaching. +. Paulnow asks the alatians what had #ecome of thei$ fo$me$ opinion of him7 wh" the" had so soon

changed thei$ minds, and given up thei$ love fo$ him, which was once a$dent enough to makethem pluck out thei$ e"es fo$ him7 and inNui$es whethe$ he had #ecome thei$ enem" fo$ tellingthem the t$uth, vi ., that no one is %ustified #" the law, #ut onl" #" faith in Ch$ist.



Ve$. 12.J The" ealousl" affect "ou. The -udaise$s do all the" can to woo "ou to espouse thei$cause, and to #$ing "ou into su#%ection to thei$ law, #ut thei$ o#%ect is not good.The" would eFclude "ou. +ome teFts $ead include he$e, which gives a ve$" good meaning. These-udaise$s a$e like c$aft" wooe$s, who, when the" a$e seeking to win a wealth" wife, show he$eve$" kind of honou$ and se$vice, and humou$ he$ whims in eve$"thing7 #ut when the" have

attained thei$ o#%ect, the" shut he$ up, appoint custodians of he$ pe$son, and t$eat he$ as a slave.The" a$e now p$omising "ou, alatians, g$eat things7 #ut the" want to shut "ou up unde$ the law,and shut "ou out f$om the li#e$t" that is in Ch$ist.That "e might affect them. It is not f$iendship that animates them. The" want to gain "ou$confidence, that "ou ma" su$$ende$ to them, and #ecome thei$ disciples, and give, them g$oundfo$ pu#lic #oasting.Ve$. 14 .J6ut it is good to #e ealousl" affected alwa"s in a good thing. It is good to imitateothe$s, #ut onl" in what is good. The Vulgate $eading is in the impe$ative5 6e ealousl" affected alwa"s to the good in what is good .

(#se$ve that the fi$st good can #e taken in the neute$, fo$ what is good, o$ in the masculine. If the latte$ #e $ead, then the meaning is5 ?o not #e ealousl" affected towa$ds -udaism, which isevil, #ut take as "ou$ models good Ch$istian men like m"self, whose manne$ of life among "ou "eknow. ou followed me when I was with "ou7 "ou should do the same in m" a#sence, fo$ a goodman is alwa"s to #e imitated, whethe$ a#sent o$ p$esent. This is a hint that in the Apostle8sopinion it was his a#sence which had #een the cause of thei$ lapse into -udaism.Ve$. 1&.JK" little child$en. I #egat "ou to Ch$ist #" the ospel, and now that "ou have left Himfo$ -udaism, I t$avail in #i$th of "ou again, till "ou lea$n to look to Ch$ist fo$ g$ace and %ustification,and not to the law. G The Apostle he$e , sa"s Ch$"sostom, G +peaks of a mothe$8s anFiet" ove$ he$

child$en. ou see the feelings of a mothe$ $athe$ than of a fathe$7 "ou see his ne$vousness, and the c$" of pain, much mo$e agonising than that of a woman in t$avail . As the 6lessed Vi$gin #o$eCh$ist in the flesh #ut without pain, so did Paul la#ou$ with Ch$ist spi$ituall", though with painand g$ief, and st$ive to fo$m the alatians fo$ Ch$ist, that He might #e all in all to them.+. Am#$ose @de Isaac et Anim_ , c. 4 sa"s, with eNual piet" and point5 G The$e in the C$oss and in#aptism did "ou$ mothe$ t$avail7 the$e did she who #o$e "ou la#ou$. The$e a$e we #o$n again, fo$ the" a$e #$ought fo$th in whom the image of Ch$ist is fo$med. He tells us how Ch$ist was fo$med in His +pouse. +et me as a seal upon th" hea$t, as a seal upon thine a$m. Ch$ist is the seal upon the fo$ehead, that we ma" eve$ confess Him7 on the hea$t, that we ma" alwa"s love Him7 on

the a$m, that we ma" alwa"s wo$k fo$ Him7 so that, if it #e possi#le, His whole likeness ma" #eeFp$essed in us, and He #e ou$ seal whom od the )athe$ hath sealed .*et those note who desi$e to conve$t souls to Ch$ist, that the" must la#ou$ and toil like a womanin t$avail. Hence the Nuestion is asked in -o# FFFiF. 15 G 3nowest thou the time when the wild goatsof the $ock #$ing fo$th o$ canst thou ma$k when the hinds do calve . . . The" #ow themselves,the" #$ing fo$th thei$ "oung ones, the" cast out thei$ so$$ows Jwhe$e the $efe$ence is to the#elief that the hinds suffe$ mo$e acutel" than most animals in pa$tu$ition, a #elief that wassha$ed #" A$istotle and Plin". +. $ego$" takes this passage m"sticall" of p$eache$s who, likehinds in la#ou$, #$ing fo$th offsp$ing to Ch$ist with tea$s and so$$ow.

GI see , he sa"s, G that Paul is like a hind #$inging fo$th its "oung with g$eat pain7 fo$ he sa"s, LK" little child$en, of whom I t$avail in #i$th again.8 +ee the pain, see the la#ou$ he suffe$ed7 even afte$ he was delive$ed he was conspelled to give life again to his offsp$ing when it had pe$ished.



@Ko$als FFF. 1*et #ishops, too, lea$n f$om +. Paul to #e not so much fathe$s as mothe$s to thei$ su#%ects, as +.6e$na$d sa"s eFcellentl" @ +e$m. in Cant . . G*ea$n to #e mothe$s, not lo$ds, to those unde$ "ou$ cha$ge. +eek to #e loved $athe$ than fea$ed7 and if sometimes the$e is need of seve$it", let it #ethat of a fathe$, not of a t"$ant .

Ve$. '.J I desi$e to #e p$esent with "ou now, and to change m" voice . I would wish to sa" o$all"what a lette$ cannot sufficientl" eFp$ess7 I would wish to coaF, to #eseech, to implo$e "ou, tot$eat "ou as a mothe$ does he$ child$en, to manifest in eve$" wa" a mothe$8s affection, that Imight pe$suade "ou to do what I wish.+ee what love makes men do. Paul makes himself a fathe$, and #ecomes a #o" with his child$en.+o 3ing Agesilaus, to amuse his #o", would la" aside his pu$ple and his scept$e, to $ide on a stickfo$ him7 and when one of his cou$t $ema$ked on his levit", he $eto$ted5 G Hold "ou$ tongue, fo$ when "ou have child$en of "ou$ own, then I will give "ou leave to laugh at "ou$ king8s foll" . +ohe$e Paul would sa" that a mothe$8s love knows no #ounds, no shame7 fo$ it no toil is too g$eat,

nothing is too t$ivial o$ too shameful.I stand in dou#t of "ou. GI am ashamed, as some $ende$ it, #ut w$ongl". The meaning is5 I ampe$pleFed7 I do not know what to sa" to "ou to pe$suade "ou. Kaldonatus gives twointe$p$etations5 @1. I have not o#tained the eFpected f$uit of m" p$eaching, the$efo$e I amconfounded7 and @ . I do not know whethe$ "ou a$e Ch$istians o$ -ews.Ve$. 1. J?o "e not hea$ the law A vigo$ous Nuestion. If "ou will not listen to me, will "ou notlisten to the law, that "ou think so much of, fo$ it will point "ou f$om itself to Ch$istVe$. . JA#$aham had two sons. Ishmael, #" his handmaiden, Haga$, who was, the$efo$e, #ut awife of seconda$" $ank7 and Isaac, #" +a$ah, his wife of honou$. The latte$ was his hei$7 the

fo$me$ $eceived such gifts as the fathe$ chose to give him. Cf. en. FFv. , !.Ve$. / .JHe who was of the #ondwoman. Ishmael was #o$n acco$ding to the laws of natu$algene$ation, #" which A#$aham, though an old man, was a#le to $aise up seed f$om his "outhful#ondwoman, Haga$.He of the f$eewoman was #" p$omise. Isaac was not #o$n acco$ding to the usual laws of gene$ation, fo$ +a$ah, his mothe$, was then ste$ile #" age, so that A#$aham could not in the o$de$of natu$e #eget a son #" he$. He was #o$n #" p$omise , i.e ., #" the supe$natu$al powe$ of od, infulfilment of the p$omise made to A#$aham.Ve$. 0.J :hich things a$e an allego$". An allego$" with $heto$icians is a continued metapho$.

:ith ecclesiastical w$ite$s it is identical with a t"pe o$ figu$e in which things and events of the (ldTestament $ep$esented thei$ pa$allels in the 9ew.)o$ these a$e the two covenants. +a$ah and Haga$ signif" $espectivel" the two covenants, the9ew and the (ld. The$e a$e fou$ senses of +c$iptu$e5 @1. The lite$al, as e.g. , when it is said thatA#$aham #egat Ishmael of Haga$ natu$all", and Isaac of +a$ah supe$natu$all"7 @ . the allego$ical,as when it is said, G These a$e the two covenants 7 @/. the t$opological, of which we find aneFample in ve$se &7 @0. the anagogical, which is used in ve$se !.The fi$st covenant $efe$$ed to he$e is that made #" od with Koses on Kount +inai, in whichod p$omised to #e the od of the He#$ews, and to give them the land of Canaan, and the

He#$ews on thei$ pa$t p$omised to keep the law of thei$ od, whethe$ mo$al, %udicial, o$ce$emonial. The second covenant is that made with Ch$ist and Ch$istians at -e$usalem, in whichod p$omised to #e the od of the Ch$istians, and to give them a heavenl" inhe$itance7 and the



Ch$istians on thei$ pa$t p$omised #" Ch$ist and His Apostles to p$ese$ve the faith of Ch$ist, and too#e" His p$ecepts. This latte$ appea$s th$oughout the ospels, and especiall" in the $eco$d of the*ast +uppe$, given #" +. -ohn in chap. Fiii. et seN. The$e Ch$ist confi$med this covenant in Hisown #lood, as is na$$ated #" ++. Katthew, Ka$k, *uke, and Paul.The one f$om the Kount +inai. The (ld Covenant, given f$om Kount +inai, made slaves of the

-ews, #" #$inging them unde$ the shadows of #u$densome ce$emonies, o#liging them too#edience unde$ fea$ of punishment, o$ #" the p$omise of ea$thl" goods, such as a#undance of co$n and wine and oil.:hich is Aga$. Haga$ the slave t"pifies the covenant of slave$".Ve$. . J)o$ this Aga$ is mount +inai in A$a#ia. Kount +inai was called Haga$ #" the A$a#s,acco$ding to Ch$"sostom and othe$s. 6ut this eFplanation is fo$ced, and leaves a gap in thea$gument. As we have %ust seen, Haga$ $ep$esents the (ld Covenant given on Kount +inai, andthis is the sense of the passage.In A$a#ia. Even the A$a#s t"pif" this -ewish slave$", fo$ the" themselves a$e su#%ect to it. Hence

the sa"ing, Gthe A$a#ian pipe, mentioned #" -ulius PolluF, which shows thei$ se$vile condition,since slaves onl" @and the" fo$ the most pa$t came f$om A$a#ia used to p$actise the a$t of music.The (ld Covenant of slave$" was, the$efo$e, fitl" ente$ed into in A$a#ia, i.e ., on Kount +inai.Ch$"sostom adds5 G Haga$ in He#$ew denotes dwelling, +inai temptation, A$a#ia falling, Ishmael the hea$ing of od . -e$ome sa"s5 G Haga$ shows #" its meaning that the (ld Covenant would not #e fo$ eve$7 +inai, that it would #e a temptation7 A$a#ia, that it would pe$ish7 Ishmael, as thename of one who hea$d onl" the commandments of od #ut did not do them, a $ough man, aman of #lood, the enem" of his #$eth$en, that the -ews would #e ha$d and ha$sh, enemies of Ch$istians, hea$e$s onl" of the law, and not doe$s .

+. -e$ome again sa"s t$opologicall"5 G Those Ch$istians a$e #o$n of Haga$ who look onl" at the shell of Hol" +c$iptu$e, and se$ve the *o$d in fea$. Those a$e #o$n of +a$ah who t$eat the (ld Covenant as an allego$", and seek fo$ its spi$it, and who se$ve the *o$d in love . +ee also the $ema$ks of +.Augustine @cont$a ?uas Epp. Pelag. cap . 0 , whe$e he la"s down that A#$aham, 9oah, Koses, andall the $ighteous men of the (ld Covenant, we$e $eall" child$en of the 9ew, inasmuch as the"we$e %ustified #" the same faith in the Inca$nation and Passion of Ch$ist as Ch$istians, and lived #"the same g$ace and the same love of Ch$ist7 while, on the othe$ hand, Ch$istians who keep thelaw f$om fea$ of punishment a$e child$en of the (ld and not of the 9ew Covenant.:hich is %oined to that which now is -e$usalem. +o the Vulgate. +. -e$ome and Ch$"sostom take it

of a lite$al vicinit" to -e$usalem, inasmuch as -e$usalem #o$de$s on the dese$t in which +inai issituated, the hills of IdumMa alone inte$vening. 6ut these hills comp$ise the whole of IdumMa,which is a la$ge t$act, and, the$efo$e, it cannot #e said +inai is %oined to -udMa. It would #e mo$eaccu$ate to sa" that it was widel" sepa$ated f$om it.+. Thomas inte$p$ets it to mean that +inai is %oined to -e$usalem, not #" nea$ness, #ut #" acontinuous $oad, #ecause the He#$ews went f$om Eg"pt #" a st$aight $oad th$ough +inai into-udMa. 6ut this is too fa$ fetched. In the same wa" the Red +ea, and Eg"pt itself, might #e said to#e %oined to -udMa.Acco$dingl", it is #ette$ to unde$stand the wo$ds to mean that the con%unction is not of place #ut

of likeness.:ith this ag$ees the $eek wo$d he$e, UgUYhSiPj , which means kinship o$ likeness. kYhjiPSlmeans to go fo$wa$d in o$de$, o$ to stand in one8s place. +o g$amma$ians call the lette$s of the



alpha#et UYhSiPSTm, #ecause the" a$e %oined in a ce$tain o$de$. Philosophe$s call theelementsJea$th, ai$, fi$e, and wate$J#" the same name, #ecause each of them has its dueplace, and its $elation to the othe$s. Also ve$ses a$e called UYjihS, and lines in o$de$, UYjimS.Hence, as 6udMus sa"s, kind$ed things a$e called UnUYhSim, and UgUYhSijm is a se$ies of simila$things dul" a$$anged. +o he$e, of Kount +inai it is said that it, UgUYhSiPST, i.e ., it has a simila$it", it

is in the same se$ies o$ o$de$ of things as -e$usalem, #ecause it $ep$esents it #" a convenientt"pe.This it does @1. #ecause, as Kount +inai is ste$ile in the dese$t, so is -e$usalem in its ce$emonies.Ko$eove$, the law was given in the fi$st, p$ese$ved in the second. @ . +inai was outside theP$omised land7 the -e$usalem of the law is outside the Chu$ch of Ch$ist, whethe$ militant o$t$iumphant. @/. :hich is mo$e ge$mane to the Apostle8s pu$pose7 as +inai nou$ished and #$oughtup slaves whethe$ -ews o$ A$a#s, and as f$om it p$oceeded a se$vile law, with the sound of thet$umpet, with thunde$ing and ea$thNuake, which, the$efo$e, suita#l" d$ove its vota$ies intoo#edience #" fea$7 so is now -e$usalem, so fa$ as its life and doct$ine a$e conce$ned, +inaitic, and

p$oduces slaves to the shadows of the law, who o#e" th$ough fea$ onl". @0. +inai is $elated to-e$usalem also, #ecause the -ews, who $eceived the law at +inai, we$e the fathe$s of those whokept it in -e$usalem7 and as the I fathe$s we$e, so a$e the sons.6" meton"m", +inai and -e$usalem a$e put fo$ thei$ inha#itants. As Haga$ the #ondwomansignified the #ondage of the (ld Covenant, so Kount +inai, in #$inging fo$th slaves, t"pified-e$usalem, which did the same. +uch as +inai was, such is -e$usalem. The fo$me$ was the pa$entof the slaves, so too is the latte$.+u#%oined is a ta#ula$ statement of the t"polog" used he$e5J+*AVER )REE?(K

Haga$ the #ondwomanIshmael, a slave, #o$n afte$ the fleshThe law given at +inaiThe ea$thl" -e$usalem, the s"nagogueof the -ews, in #ondageThe -ews imme$sed in the shadows of the ce$emonial law.

Two wivesTwo sonsTwo covenantsTwo cities Two sons

+a$ah the f$eewoman.Isaac, a f$eeman, #o$n acco$ding top$omise.The ospel given at +ion.The heavenl" -e$usalem, #" g$ace themothe$ of all the faithful, f$ee.The faithful who en%o" the g$ace of Ch$ist.

-e$usalem which now is. The ea$thl" -e$usalem is cont$asted with the heavenl", the t$ansito$"with that which is to endu$e fo$ eve$.It ma" #e noted that -e$usalem is not compounded of -e#us and +alem , as E$asmus and othe$shave thought, #ut of a He#$ew wo$d meaning he shall see , and +alem, in allusion to en. FFii. 10.Hence the meaning of the wo$d is the vision of peace . And is in #ondage with he$ child$en. The $efe$ence is of cou$se to Hage$. As she, a #ondwoman,#o$e Ishmael, he and his descendants inhe$it thei$ mothe$8s status7 so does the (ld Covenant,t"pified #" he$, #$ing fo$th #ondmen. (n the othe$ hand, as +a$ah was a f$ee woman, he$

child$en a$e f$ee, as a$e the child$en of the 9ew Covenant.The slave$" of the (ld Covenant consisted mainl" in two things, in its o#liging men to o#edience#" fea$, and in #u$dening them with a multitude of dum# ce$emonies, which we$e of no avail to



%ustification. (n the othe$ hand, the li#e$t" of the ospel consists in its leading us to o#edienceth$ough love, and in teaching us to wo$ship od in spi$it and in t$uth. It has no dou#t its ownce$emonies, nut the" a$e all aids onl" to the spi$itual life.Ve$. !.J 6ut -e$usalem which is a#ove is f$ee, which is the mothe$ of us all. The Ch$istianChu$ch, t"pified #" +a$ah, the mist$ess, is cont$asted with the -ewish s"nagogue, t"pified #"

Haga$, the #ondwoman, in fou$ points5 It is a#ove7 it is -e$usalem7 it is f$ee7 it is a f$uitful mothe$.1. :h" is it said to #e a#ove 6ecause @a Ch$ist, its Head, descended f$om heaven, and thithe$ascended to $ule the Chu$ch f$om a#ove. @ # 6ecause the Chu$ch is pe$fected #" heavenl" things,faith, hope, and cha$it", which come f$om a#ove @ c 6ecause, the efficac" of the +ac$aments isf$om a#ove, and shows od Himself p$esent in His Chu$ch, as though He had come down f$oma#ove. @d 6ecause he$ conve$sation is in heaven, and the$e with he$ +pouse a$e he$ hea$t andt$easu$e. @e 6ecause she is st$iving fo$ he$ ete$nal c$own laid up in heaven. Cf. Rev. FFi. .. :h" is she called -e$usalem 6ecause -e$usalem means the vision of peace. This od p$ovidesfo$ His Chu$ch, so that she $e%oices, not in ea$thl" #ut in heavenl" peace, acco$ding to the

p$omise of he$ *o$d. GPeace I leave with "ou, K" peace I give unto "ou @+. -ohn Fiv. 2 . Thispeace comes f$om a good conscience towa$ds od, self, and all men. *ite$all" too the Chu$ch isentitled to #e called -e$usalem, #ecause the$e she had he$ #eginning, as the -ewish Chu$ch had at+inai. Hence the p$ophets $epeatedl" designate the Ch$istian Chu$ch #" the names of +ion o$-e$usalem./. :h" is she called f$ee )$eedom is fou$fold5 @ a Civil , to which is opposed the status of slaves.@# Ko$al , #" which is eFcluded slave$" to passion and lust, to the fea$ of adve$sit". In this the+toics placed the pe$fection of happiness, and desi$ed that eve$" man should #e a#le to sa" of himself5 Though the wo$ld we$e shatte$ed a$ound him, its f$agments would st$ike, #ut not daunt

him @Ho$. (des, iii. /, 2 . @c +pi$itual , sp$inging f$om that pe$fect cha$it" which casts out fea$, #"which we a$e a#le to se$ve od, not in se$vile fea$, #ut in filial love7 not with mate$ialce$emonies, #ut in spi$it and in t$uth. This is the f$eedom in the Apostle8s mind he$e. @ d Celestial , which eFcludes all slave$" of mind o$ #od" to pain, and is the pe$fect #liss of mankind.The Chu$ch al$ead" en%o"s mo$al and spi$itual li#e$t"7 #" hope and desi$e it tastes #efo$ehandthe heavenl" f$eedom it is one da" to possess.0. :h" is she called a mothe$ 6ecause out of entile #a$$enness, which was su#%ect to devils,the Chu$ch has #een collected, and has #o$ne, and still #ea$s, man" spi$itual child$en to Ch$ist,and this not f$om -ews alone, #ut f$om -ews and entiles, without distinction.

Ve$. 2. JRe%oice, thou #a$$en. Re%oice, ' Chu$ch, called out of the entiles7 thou who wast once#a$$en, without faith in od, and fo$me$l" not wont to #ea$ child$en to HimJnow that thou a$tespoused to Him #$eak fo$th and c$". The s"nagogue, whose hus#and was the law, o$ even odHimself, not as a fathe$ tende$, #ut as a lawgive$ te$$i#le, #$ought fo$th -ews onl" acco$ding tothe flesh. 6ut the Chu$ch em#$aces as a mothe$ all the nations that #elieve on Ch$ist. The$efo$ethe s"nagogue has #o$ne to od compa$ativel" a small num#e$ of spi$itual child$en. +he #a$e theP$ophets, the Pat$ia$chs, and a few othe$ $ighteous men, and that not in he$ own st$ength, #ut #"the powe$ of Ch$ist, the fathe$ of the 9ew Covenant.The Apostle Nuotes Isa. liv. 1. The -ews indeed inte$p$et the passage of thei$ $etu$n to the ea$thl"

-e$usalem. The Killena$ians unde$stood it of the thousand "ea$s of sensual happiness which the"p$etended that the +aints would spend on ea$th afte$ the ?a" of %udgment, as -e$ome testifies of them. +. Paul, howeve$, makes it clea$ that Isaiah was speaking of the happiness and f$uitfulness



of the Ch$istian Chu$ch. (f this +. Am#$ose w$ites ve$" #eautifull" @ de Vi$gin. li#. i. 5 GThe Chu$chis immaculate in conception, f$uitful in offsp$ing, a vi$gin in chastit", a mothe$ in he$ famil". :ea$e #o$n of a vi$gin who has #een imp$egnated, not #" a man #ut #" the +pi$it7 who #$ings fo$th,not with #odil" pain #ut with angelic $e%oicing7 who feeds he$ child$en with milk, not of ea$th #ut of the Apostles. +he is a vi$gin in the +ac$aments, and a mothe$ in the vi$tues she p$oduces. +he is

a mothe$ to the nations, and +c$iptu$e testifies to he$ f$uitfulness, sa"ing5 LThe desolate hathman" mo$e child$en than she which hath an hus#and.8 :hethe$ we inte$p$et this of the Chu$chamong the nations, o$ the soul of each individual, in eithe$ case she is ma$$ied to he$ heavenl" +pouse #" the wo$d of od, without an" deviation f$om the path of chastit" . +. -e$ome, too,sa"s, in his comments on this passage5 G The Chu$ch, long time #a$$en, #o$e no child$en #efo$eCh$ist was #o$n of the Vi$gin7 #ut when she #o$e to A#$aham, i.e., the elect fathe$, Ch$ist as Isaac,the laughte$ of the wo$ld, whose ve$" name spoke of heavenl" m"ste$ies, then she #$ought fo$thman" child$en to od.A#$aham in He#$ew is @acco$ding to -e$ome the elect fathe$, with a might" sound.

1. A#$aham was fi$st called A#$am, the loft" fathe$ , and as such #egat Ishmael f$om Haga$. Thenwhen he ente$ed into a covenant with od, and $eceived the p$omise of the #i$th of Isaac, and of the possession #" his seed of the land of Canaan, his name was changed to A#$aham, the fathe$ of a g$eat multitude , i.e ., of a nume$ous offsp$ing, to #e #egotten of Isaac acco$ding to the flesh,and of Ch$ist acco$ding to the spi$it. This is a sounde$ inte$p$etation of the name than that given#" -e$ome.. +"m#olicall", A#$aham $ep$esents od. )$om Haga$, the #ondwoman, i.e ., f$om the

s"nagogue, he #egat Ishmael, the #ondse$vant, i.e ., Koses and the -ews, who we$e unde$su#%ection to the (ld *aw. To them A#$aham was a loft" fathe$, giving the law in thunde$ f$om

the heights of +inai, and manifesting himself as a g$eat and te$$i#le *o$d. (n the othe$ #and,A#$aham, i.e ., od, #egat f$om +a$ah, the f$eewoman, i.e ., the Chu$ch, Isaac, laughte$, who$ep$esented Ch$ist and His followe$s, hei$s of the p$omises. To them A#$aham was the fathe$ of a g$eat multitude, gathe$ed #" Ch$ist out of all nations, and $egene$ated #" faith and #aptism. ($if we take +. -e$ome8s inte$p$etation of A#$aham as denoting the elect fathe$ with a might" sound, then we see the fulfilment of the name in the p$eaching of -ohn 6aptist, of Ch$ist, and theApostles, who with a loud voice called all nations to ente$ into the kingdom of od./. Isaac, i.e ., Ch$ist, is said to #e #o$n of +a$ah, i.e ., the Chu$ch, not as though the Chu$ch we$eactuall" the mothe$ of Ch$ist, o$ eFisted #efo$e Him, #ut #ecause, in the ?ivine mind, the Chu$ch

was, as it we$e, p$io$ to Ch$ist, and stood fo$ His mothe$. )o$ od fi$st called the s"nagogue intoeFistence, and then su#stituted fo$ it the Chu$ch. ConseNuentl", He had in His mind the idea of the s"nagogue fi$st, of the Chu$ch second7 and out of this He dec$eed that Koses should #e #o$nas the eldest son of this idea, and that he should $educe to actualit" the $emaining pa$ts of theidea #" instituting the s"nagogue. +imila$l", He willed the c$eation of the Chu$ch, and the #i$th of Ch$ist, as the fi$st #o$n of His idea of the Chu$ch, who should ca$$" out the idea, and found theChu$ch of which He should #e Himself the chief co$ne$stone. Hence Ch$ist and Ch$istians a$ecalled child$en of the p$omise and of the p$edestined pu$pose of od , #ecause thei$ eFistencewas the p$oduct of the ?ivine will as the fathe$, and of the ?ivine thought as the mothe$.

Ve$. 4 .J9ow we, #$eth$en, as Isaac was, a$e the child$en of p$omise. +ince he was #o$n of one#a$$en th$ough ageJnot acco$ding to the flesh, #ut acco$ding to the p$omise of od.Ve$. &. JHe that was #o$n afte$ the flesh. Ishmael, #o$n natu$all" of Haga$, pe$secuted Isaac,



#o$n supe$natu$all" of +a$ah, acco$ding to the ?ivine p$omise, and so a t"pe of the spi$itualchild$en of the 9ew *aw. The $efe$ence is to en. FFi. &. )$om a compa$ison of these twopassages it is evident that the mocke$" mentioned was a so$t of pe$secution, the so$t of spo$tthat cats have with mice. +o in +am. ii. 105 GA#ne$ said to -oa#, *et the "oung men now a$iseand pla" #efo$e us, whe$e the pla" was a mo$tal com#at. -e$ome and othe$s think that the

$eason wh" Ishmael pe$secuted Isaac was #ecause his env" was sti$$ed up #" the festivitiesindulged in at Isaac8s weaning, and #ecause he was %ealous of the #i$th$ight assigned to his#$othe$ #" p$omise. Hence it appea$s that he was hostile to the p$omised +eed, i.e ., to Ch$ist.+o it is now. As fo$me$l" Ishmael mocked and pe$secuted Isaac, so now have the -ews mockedand c$ucified Ch$ist, the 3ing of li#e$t", and a$e still pu$suing with #itte$ hat$ed His followe$s. +otoo a$e the" pe$secuting "ou, ' alatians, that the" ma" enslave "ou, and tu$n "ou f$om the $ightwa". +ee the comments of -e$ome and Rupe$t on en. FFi. &.Ve$. /'.J 9eve$theless what saith the sc$iptu$e Cast out the #ondwoman and he$ son. AlthoughA#$aham sh$ank f$om this p$oposal of +a$ah, "et od app$oved it, and #ade A#$aham do as +a$ah

demanded, not onl" #ecause he$ demand was lawful and $ight, #ut also #ecause his action would#e a t"pe of futu$e events. The $e%ection of Haga$ and Ishmael would t"pif" the $e%ection of the-ewish s"nagogue, and its eFclusion f$om the #lessings of the Chu$ch, fo$ pe$secuting Ch$ist andHis followe$s. Allego$icall", Ch$istians, as f$eemen, a$e inhe$ito$s of A#$aham8s #lessing, while the-ews a$e shut out f$om it, #ecause the" a$e envious #ondmen, pe$secuto$s of Ch$istian f$eemen,

%ust as Ishmael was fo$#idden to sha$e with Isaac the pate$nal $oof. The #ondman was d$ivenawa" f$om the f$eeman.

galatians 3 by cornelio lapide

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